University  of  California  •  Berkeley 


THE  LIBRARY 

OF 

THE  UNIVERSITY 
OF  CALIFORNIA 

PRESENTED  BY 

PROF.  CHARLES  A.  KOFOID  AND 
MRS.  PRUDENCE  W.  KOFOID 


THE 
I 


OECONOMY 


OF      THE 


COVENANTS, 

BETWEEN 

GOD  AND  MAN. 

COMPREHENDING 

A  Complete  Body  of  Divinity. 

BY  HERMAN  WITSIUS,  D.  D. 
\\ 

Late  Profeflbr  of  Divinity  in  the  Univcr Titles  of  Franequer,  Utrecht, 

and  Leyden  ;  and  alfo  Regent  of  the  Divinity-College  of 

the  States  of  Holland  and  Weft  Friefland. 

TO    WHICH    IS    PREFIXED, 

THE  LIFE  OF  THE  AUTHOR. 

A  New  Tranjlation  frcm  the  Original  Latin. 

IN   THREE    VOLUMES. 
VOLUME     I. 


NEW-TORK: 

PRINTED  BY  GEORGE  FORMAN,  No.  64,  WATER-STREET^ 
FOR  LEK  &  STOKES,  No.  25,  MAIDEN  LANS. 

1798. 


/    t 


PREFACE  TO  THE  EDINBURGH  EDITION, 
BY  THE  TRANSLATOR. 


JL  H  E  following  celebrated  work  cf  the  great  WlTSIUS, 
originally  wrote  in  elegant  Latin,  was  firft  publifhed  when  the 
author  was  Profefibr  of  Divinity  at  Franequer.  It  pafled  through 
two  editions  before  the  year  1693,  when  he  republifhed  it  with  ve- 
ry confiderable  additions  and  improvements,  and  prefixed  a  dedi- 
cation to  King  William  III.  the  gloi  Ions  deliverer  of  the  Britifn 
"nation  from  all  the  horrors  of  popery  and  flavery,  and  a  pacific 
addrefs  to  the  Reverend  the  profeiTors  of  divinity  and  minifters  of 
the  gofpel  in  the  United  Provinces.  The  book  was  eagerly  read 
and  highly  valued  by  all,  who  had  a  true  tafte  for  the  excellent 
gofpel-truths  it  contains  and  illuftrates.  A  tranflation  of  it  into 
Englifh  was  firft  published,  in  three  large  volumes  Octavo,  at 
London,  in  1763  ;  and,  though  indifferently  executed,  yet  met 
with  great  encouragement.  A  demand  being  made  for  the  work 
in  this  country,  freed  from  the  many  grofs  typographical  blunders 
and  other  errors  with  which  the  London  copy  abounded,  the  Edi- 
tor has  been  prevailed  upon  to  review  the  whole  tranflation  ;  has 
carefully  compared  every  fentence  with  the  original,  corrected  ma- 
ny miftakcs,  fupplied  a  variety  of  omifHons,  and  endeavoured  to 
give  the  author's  true  fenfe.  In  making  the  tranflation,  the  feve- 
ral  editions  have  been  confulted,  particularly  the  third,  and  one 
printed  at  Hefborn  in  1712,  four  years  after  the  author's  death. 
And  though  the  Editor  dare  not  fay,  the  work  is  free  from  faults, 
yet  he  flatters  himfelf  the  Public  will  overlook  all  inaccuracies,  and 
favorably  receive  a  book,  honeftly  intended  and  plainly  calculated 
for  general  utility. 

As  this  excellent  Body  of  Divinity  was  for  near  a  century  only 
known  to  perfons  {killed  in  the  learned  languages,  to  the  very  great 
iofs  of  thofe  who  had  not  received  a  liberal  education  ;  and  as  eve- 
ry attempt  for  fpreadirtg  the  knowledge  of  gofpel-truths,  particu- 
larly thofe  relating  to  the  covenants  of  works  and  grace,  which  en- 
ter fo  deeply  into  the  Mediatorial  fchcme,  merits  the  public  atteu- 


iv  PREFACE. 

tion  ;  fo  the  Editor  hopes,  that  his  countrymen  will  give  fuitable 
encouragement  to  a  work,  eminently  calculated  for  explaining  the 
fc-ripturnl  doclrincs  concerning  the  fall  of  man,  and  the  method  of 
his  recovery  by  the  obedience,  fatisfaclion,  and  grace  of  the  Lord 
Jefus  Chrift.  And  he  begs,  that  minifters  and  other  gentlemen 
v.'ho  have  read  this  work,  and  know  the  value  thereof,  will  recom- 
mend it  unto  others,  who  have  not  enjoyed  that  advantage,  as  a 
book  very  proper  to  be  read  not  only  by  the  clergy  and  (Indents  of 
divinity,  but  by  all  forts  of  perfons  with  pleafure  and  profit. 

The  following  recommendations  were  prefixed  to  the  former 
Engliih  tninflation  of  this  work. 

«  The  famous  HERMAN  WITSIUS,  ProfciTor  of  Divinity  at 
Leyden,  in  Holland,  and  the  author  of  a  treatife  entitled,  The 
Qecononty  of  the  Covenants  between  God  and  Man,  and  various  other 
learned  and  theological  trails,  was  a  writer,  not  only  eminent  for 
his  great  talents,  and  particularly  folid  judgment,  rich  imagina- 
tion, and  elegancy  of  compofition ;  but  for  a  deep,  powerful,  and 
evangelicalfpirituality  and  favour  of  godlinefs :  and  we  moft  heartily 
concur  in  the  recommendation  of  his  works  to  ferSous  Chriftians  of 
all  denominations,  and  especially  to  minifters,  and  candidates  for 
that  facred  cilice. 

JOHN   GILL,  D.  D.  JOHN   BRINE, 

JOHN  WALKER,  L.  L.  D.          WILLIAM   KING, 

THOMAS  HALL,  THOMAS  GIBBONS,  M.  A." 

And  the  late  excellent  Mr.  Hervey,  in  his  Th?ron  and  Afpajlo, 
vol.  iii.  p.  90.  of  his  work?,  Edinburgh  edition,  1769,  haying  men- 
tioned a  work  of  this  author,  adds,  "  The  Qeconomy  of  the  Covenants, 

written  by  the  fame  hand,  is  a  Body  of  Divinity,  in  its  method  fo 
\velldigefted;  in  its  doctrines  fo  truly  evangelical  ;  and  (what  is 
not  veiy  ufaal  with  our  fy Hematic  writers)  in  its  language  fo  refined 
and  elegant  ;  in  its  manner  fo  alFedlionate  and  animating  ;  that  I 
would  recommend  it  to  every  (Indent  in  Divinity  [and  to 
Chrlftian."^  I  would  not  fcruple  to  r'Jk  all  :ny  reputation  upon  the 
merits  of  this  performance  :  and  I  cannot  but  lament  it,  as  one  of 
my  greateft  knTes,  that  I  was  no  ited  with  this  moft 

excellent  author  ;  allwhofe  works  have  fuch  a  delicacy  of  cornpo- 
fition,  and  fach  a  favour  of  holinefs,  that  I  know  not  any  c6n;p.iri- 
fon  more  prop-r  to  reprc^iit  their  true  ch  ,  lia'n  th:  gnuim 

-i-'ich  bad  ntanna  ;  and  was  ou:  ith  bumiflied  g-cld, 

imvardly  - .[." 


AMERICAN  RECOMMENDATION, 


Ti 
HE  Author  of  the  CEcoNOMY  OF  THE  COVENANTS  'was  a  Pro~ 

fffir  of  Divinity  in  Holland,  very  eminent  fcr  bis  piety,  and  jujlly  celebrat- 
ed for  a  writer  of  great  talents,  accurate  judgnitnt,  and  refined  tajie* 
Among  his  worts,  winch  are  all  In  high  efllmation  wiih  ths  harned  of 
every  denomination,  there  are  none  more  intsreft'wg  and  univsrf ally  admired 
than  this  upon  the  Covenants.  Great  erudition,  f olid  argument,  and  accu- 
rate critic  i fm,  are  here  happily  employed  in  eftabl'/Jhing  ibs  truth  and  vindi- 
cating the  peculiar  doctrines  of  the  GofpeL  No  book  that  has  b^n  publifti- 
edfince  the  reformation  of  the  Church  is  more  worthy  the  attention  and 
Jludy  of  candidates  for  the  mini/try  ;  and  every  pious  reader,  who  ivtfbes 
to  have  his  faith  confirmed^  and  religious  qflltfions  ra:fed,  "Mill  hers  be, 
full";  grained.  Thofs  ivho  can  pcrujs  It  in  the  original  Latin,  will  dif- 
cover  a  beauty  andfublimiiy  rf  J}y^,  •which  ihs  ti-anflator  Las  not  been 
able  to  reach  ;  tbs  i>crjicn  however  is  abundantly  accurate  to  convey  the 
ideas,  and  is  not  dsfliiute  ofjufficient  neatnefs  to  plea fs  a  candid  r:adsr. 

As  it  has  long  been  our  iv'fa  that  an  American  Edition  of  this  invalua- 
ble work  might  appear,  ice  comply  without  the  lea/I  hefitaiion  'with  the 
rcqueft  of  the  Editor,  to  exprffs  our  Jentimtnts  rcfpcS'mg  tb;  ^^,  and 
earneftly  recommend  it  io  alt  thofe  <zvho  have  a  rei'Jh  for  found  doSrine  and 
a  tafiefar  elegant  literature. — IVLil:  the  prefs  is  daily  teeming  with  the 
frivolous  produclions  of  romance,  cr  the  more  pernicious  ejfujions  of  infide- 
lity, we  havs  no  doubt  there  arejiill  many  to  be  found  tuho pr?fzr  edifica- 
tion to  amuftment,  and  truth  to  error,  and  therefore  hope  the probofals  will 
meet  -with  immediate  and  fuitabl*  encouragement, 

J.  H.  LIVINGSTON,    SAM.  MILLER, 
(Signed)    \VM.  LINN,  JOHN  M'KNIGHT, 

JOHN  M.  MASON,      G.  A.  KUYPERS, 
JOHN  N.  ABEEL,'      BENj.  FOSTER, 
JOHN  RODGERS,       PHILIP  MILLEDOLER. 


We  the  Miniftcrs  of  the  Gofpel,  m  Phil-adelnlila,  heartily  con- 
cur  \vidi  our  Brethren  of  New-York,  in  the  foregoing  recommen- 
dation. 

J.  HENRY  CH.  HELMUTH,  WM.  ROGERS, 

ASHBEL  GREEN,  WM.  HENDEL, 

WM.  MARSHALL,  THOMAS  U3TICK. 
ROBERT  ANNAN, 


TO  THE    FRIENDS   OF   PtTRE   CHRISTIANITY, 
OF   EVERY   DENOMINATION* 

THE  FOLLOWING  WORK 

OF    THE 

GREAT    DOCTOR    WITSIUS, 

A     WORK 

CONSPICUOUS   FOR 

ELEGANCE     OF     STYLE, 

PURITY     OF     DOCTRINE, 

SOLIDITY     OF     JUDGMENT, 

STRENGTH     OF     REASONING, 

CANDOUR     OF     SENTIMENT, 

WARMTH     OF     ADDRESS, 

AND 
FERVOUR    OF     PIETY; 

CALCULATED 

TO    PROMOTE     GENUINE     CHRISTIANITY, 
INSTRUCT     THE     IGNORANT, 
RECLAIM     THE     ERRONEOUS, 
ESTABLISH     THE     ORTHODOX, 

AND 

VINDICATE    GOSPEL-TRUTH 
AGAINST    ALL    ADVERSARIES    WHATEVER* 

fS  MOST  RESPECTFULLY  DEDICATED 
B  Y 

THE  EDITOR. 


CONTENTS. 


TPage 
HE  life  of  the  author ,  9 

A  pacific  addrefs  to  the  profejfors  cf  divinity  and 
minifters  in  the  United  Provinces,  31 

OEGONOMY    OF    THE    DIVINE 
COVENANTS. 

BOOK     I. 
CHAP.  I. 

Of  the  divine  covenants  in  general,  45 

II.  Of  the  contracting  parties  in  the  covenant  of 

works,  58 

III.  Of  the  law,  or  condition,  cf  the  covenant  cf 

works,  72 

IV,  Of  the  promifes  of  the  covenant  of  -works,  83 

V.  Of  the  penal  fanttion  of  the  covenant  of 

works,  104 

VI.  Of  the  facraments  of  the  covenant  of  works,     137 
VII.  Of  the  firjl  Sabbath,  155 

VIII.  Of  the  violation  of  the  covenant  of  works  on 

the  part  of  man,  182 

IX.  Of  the  abrogation  of  the  covenant  of  works 
on  the  part  of  God* 


viii  CONTEXTS. 

BOOK      II. 
CHAP.  I. 

Introduction  to  treating  on  the  covenant  of  grace ,   223 
II.  Gf  the  compact  between  the  Father  and  the 

Son.  226 

III.   The  nature  of  the  compaft  between  the  Father 

and  the  Son,  more  fully  explained,  243 

IV.   Of  the  perfon  of  the  Surety,  265 

V.   Of  the  fdretiJJnp  and  fatisfaclion  cf  Chrijl,     <z 
VI.   What  fufferings  of  Chrijl  arefatisfaftory,        293 
VII.   Oftheejfecl  of  Chrijl' s faii sj 'a ft ion,  327 

VIII.   Of  the  nccejjity  cf  Chrijl' sfatisf act  ion,  343 

IX.  Of  the  perfonsfor  -whom  Chrijl  engaged  c 

faiitftd,  359 

X.  After  -what  manner  Chrijl  ufed  the  facra- 

rtit.  .      382 

BOOK     III. 
CHAP.  I. 

Of  the  covenant  of  God  with  the  dcil,  397 

II.  Of  the  onenefs  of  the  covenant  of  grace,  ai>  to 

its  fub fiance,  411 

III.   Of  the  different   (Economics  c: 

434 


THE 


Q  F    X  H  S 


AUTHOR, 


EXTRACTED   FROM  DR.  MARCK'S   FUNERAL  ORA- 


TION   ON   HIM. 


H 


ERMAN  WITS  (or,  as  he  is  commonly  called 
Witjius)  was  defcended  from  reputable  parents.  His 
father,  Nicholaus  Wits,  was  a  gentleman  univerfally  ef- 
teemed  by  his  fellow  citizens  at  Enkhuyfen,  to  whom  he 
endeared  himfelf  by  his  fidelity,  modefty,  juftice,  be- 
nevolence, and  unaffecled  piety  in  every  character  he 
fuftained,  either  in  the  church  or  in  the  city;  for  in  the 
former  he  was  firft  a  deacon,  and  afterwards  a  ruling  el- 
der, and  treafurer  in  the  latter.  His  mother  was  Jo- 
&nna9  a  gentlewoman  of  great  piety  and  prudence,  the 
daughter  of  Herman  Gerhard ;  who,  after  many  dan- 
gers and  diftreffss,  obtained  a  calm  and  fecure  fettle- 
.  L  B 


jo  THE   Lirx,   OF   ins   AUTHOR. 

merit  in  the  church  at  Enkhuyfcn  ;  where  he  preached 
the  gofpel,  for  upwards  of  thirty  years,  with  great  repu- 
tation ;  and  fuch  was  the  affection  he  bore  to  his  church, 
that  he  rejected  the  molt  profitable  offers  that  were  made 
to  him. 

The  parents  of  our  WITSIUS,  having  vowed  to  de- 
vote a  child  to  the  miniftry,  did,  upon  the  birth  of  this 
fon,  call  him  after  his  grandfather,  praying  that  in  Her- 
man the  grandfon,  might  be  revived  the  fpirit  of  the 
grandfather  ;  and  that,  endued  with  equal,  if  not  fupe- 
rior  talents,  he  might  imitate  his  example. 

HERMAN  WITSIUS  was  born  on  the  1 2th  of  Fe- 
bruary, 1656,  at  Enkhuyfcn,  a  town  of  Wejl  Friefland) 
one  of  the  firft  that  threw  off  the  Spanijli  yoke,  afferted 
their  own  liberty,  and  once  enlightened  with  the  truths 
of  the  gofpel,  retained  the  purity  of  worfhip  ever  after, 
and,  in  the  very  worft  times  of  Arminianifm,  continued, 
above  many,  ftedfaft  in  the  faith.  And  though  it  was  a 
place  noted  for  trade  and  navigation,  yet  it  produced 
then  famous  in  every  branch  of  literature.  So  that  Wit- 
fms,  even  in  his  native  place,  had  illuftrious  patterns  to 
copy  after. 

The  care  which  thefe  pious  parents  took  of  young 
Witfius  during  his  tender  infancy,  was  not  intermitted  as 
he  began  to  grow;  for,  being  Hill  mindful  of  their  vow, 
$j£y  brought  him  up  in  a  very  pious  manner,  inftruft* 
ijSrg  him  in  the  principles  and  precepts  of  religion  and 
Chriftian  piety.  In  his  fixth  year  they  fent  him  to  the 
public  fchool  of  the  town,  to  learn  the  rudiments  of  the 
Latin  tongue  :  from  which,  after  fpending  three  years, 
and  being  advanced  to  the  higheft  form  there,  his  uncle 
by  the  mother,  Peter  Gerhard,  took  him  under  his  own 
private  and  domeftic  tuition  ;  a  perfon  well  {killed  in 
Latin,  Greek,  Hebrew,  and  philofophy.  But  his  prin- 
cipal iludy  had  beeu  Divin^v.  This  man,  then  diftn- 


f 
THE   LIFE   9v   THE   AUTHOR.  11 

gaged  from  all  public  bufmefs,  and  being  as  fond  of  his 
nephew  as  if  he  had  been  his  own  Ion,  taught  him  with 
that  afliduity,  that,  before  he  was  fifteen,  he  made  no 
fmall  proficiency  in  the  Latin,  Greek ,  and  Hebrew,  and 
acquired  fuch  knowledge  in  logic  and  other  parts  of  phi- 
lofophy,  that,  when  he  was  afterwards  removed  to  the 
univcriit.y,  he  could  ftudy  without  a  maftcr.  At  the 
lame  time  he  learned  the  ethic  compendiums  of  Wallaus 
and  Burgerjditwfy  with  fo  much  care,  as  to  be  able  to 
repeat  mod  of  the  fentences,  very  frequent  in  Burgerf- 
dicius,  from  the  ancients,  whether  Greek  or  Latin.  He 
alfo  perufed  his  elements  of  phyfics,  and  dipped  a  little 
into  metaphyfical  fubtilties;  and  committed  to  memory 
rnoft  of  the  theological  definitions  and  diftinclions  from 
Wendelin.  As  his  uncle  was  a  man  of  exemplary  piety, 
and  was  wont  to  apply  alrnoft  to  every  common  occur- 
rence of  life,  fome  (hiking  paflages  of  both  teftaments, 
which  he  often  repeated,  either  in  Hebrew  or  Greek, 
while  riling,  dreiling,  walking,  ftudying,  or  otherwife 
employed ;  fo,  by  his  example  and  admonitions,  he 
ftirred  up  his  nephew  to  the  fame  praclice.  Whence  it 
was,  that  at  thofe  tender  years  he  had  rendered  familiar 
to  himfelf  many  entire  pailages  of  the  Hebrew  and  Greek 
Teitament,  which  he  was  far  from  forgetting  when  more 
advanced  in  life. 

Being  thus  formed  by  a  private  education,  in  1651? 
and  the  fifteenth  year  of  his  age,  it  was  refolved  to  fend 
him  to  fome  univerfity.  Utrecht  was  pitched  upon,  be- 
,ing  furniihed  with  men  very  eminent  in  every  branch  of 
literature,  with  a  confiderable  concour  ie  of  Undents, 
and  an  extraordinary  ftriclnefs  of  difcipline.  What 
principally  recommended  it,  were  the  famous  divines, 
Gijl'ert  Voetim,  Charles  Maatfius,  and  John  Hoorn- 
hecckius,  all  of  them.great  names,  and  ornaments  in  their 
.day.  .Being  therefore  received  into  that  univerfity,  he 


is  THE   LIFE   OF   THE  AUTHOR. 

was,  for  metaphyfics,  put  under  the  direction  of  Paul 
Voetius,  then  profeflbr  of  philoibphy  ;  and  being,  more- 
over, much  taken  with  the  ftudy  of  the  Oriental  lan- 
guages, he  clofely  attended  on  the  celebrated  John  Leuf- 
dcn,  who  taught  thofe  languages  with  incredible  dexte- 
rity ;  and  under  him  he  conftrued  almoft  the  whole  He- 
brew text,  as  alfo  the  commentaries  of  Solomon  larchi, 
A  ben  Ezra,  and  Kimchi  on  Hofea,  and  the  Chaldee  pa- 
raphrafe  of  Jonathan  on  Ifaiah,  and  of  Onkelos  on  a 
part  of  the  Pentateuch.  Moreover,  under  the  fame 
mailer,  he  juft  touched  on  the  myfteries  of  the  Ma- 
for  a,  and  the  barbarous  diction  of  the  Talmud ;  namely, 
the  parts  publifhed  by  John  Coccents,  under  the  title  of 
Sanhedrin  and  Maccoth,  and  by  Conjlantine  Lemper  eur^ 
under  that  of  Babha  Bathra :  under  the  fame  mafter 
he  learned  the  elements  of  the  Syriac  and  Arabic  lan- 
guages; which  laft,  however,  he  afterwards  lefs  culti- 
vated than  the  others.  What  proficiency  he  made  in 
the  Hebrew,  appeared  from  a  public  fpecimen  he  gave, 
at  the  inftigation  of  Leufden,  of  a  well-written  Hebrew 
oration  about  the  Meffias  of  the  Jews  and  Chriftians, 
in  1654.  But  though  almoft  quite  fwallowed  up  in 
thofe  ftudies,  he  by  no  means  neglecled  the  ftudy  of  di- 
vinity, to  which  he  knew  all  the  others  were  only  fub- 
fervient;  but  in  that  fublime  fcience  he  diligently  ufed, 
as  mafters,  the  greateft  men,  and  beft  feen  in  the  facred 
fcriptures,  whofe  moft  laudable  memory  no  lapfe  of 
time  fhall  ever  be  able  to  obliterate ;  namely,  Gijlcrt 
Voetius,  John  Hoornbeeckius,  Gaulierus  Bruznius,  and 
Andrew  EJJcnius.  By  whofe  inftruclions,  together  with 
his  own  extraordinary  application,  and  true  piety  to- 
wards  God,  what  proficiency  he  made,  the  reader  may 
eahly  judge  for  himfelf.  However,  he  had  a  mind  to 
fee  Groningcn,  to  have  the  benefit  of  hearing  the  famous 
Samuel  Marefius  :  whither  he  went  in.  1654,  after  the 


THE   LIFE   or   THE   AUTHOR.  13 

fummcr-vacation  ;  chiefly  applying  to  divinity  :  under 
whofe  direclion  he  made  exercifes  in  French,  by  which 
he  gave  fo  much  fatisfa&ion  to  this  great  man,  that,  not- 
withftanding  his  many  avocations,  he* deigned  to  correct 
and  purge  thofe  declamations  of  Witjius  from  their  fole- 
cifms  and  other  improprieties,  before  they  were  recited 
in  the  college.  Having  thus  fpent  a  year  at  Groningen? 
and  obtained  an  honorable  teftimonial  from  the  theologi- 
cal faculty?  he  next  turned  his  thoughts  to  Ltyden.  But 
the  plague  then  raging  there,  he  refblved  to  return  to 
Utrecht?  in  order  to  build  farther  on  the  foundation  he 
had  there  fo  happily  laid  :  and,  therefore,  he  not  onlj 
carefully  heard  the  profeifors  in  divinity  at  this  time,  as 
before,  both  in  public  and  private,  but  cultivated  a  pe- 
culiar familiarity  with  the  Very  Reverend  Jujius  nan 
dtn  Bogaerdt?  whofe  piety,  prudence,  and  admirable 
endowments  he  had  fuch  a  value  for,  that  he  imagined, 
perhaps  from  youthful  inexperience,  no  preacher  equal 
to  him.  From  his  fermons,  converfation,  and  example, 
he  learned  the  deeper  myfteries  of  the  kingdom  of  God, 
and  of  myftical  and  fpiritual  Chriftianity.  From  him 
he  underftood  how  great  the  difference  is  between  any 
fuperficial  knowledge,  which  fcholallic  exerciles,  books 
learnedly  written,  and  a  clofe  application,  may  procure 
to  minds  quite  defiitute  of  fanclihcation  ;  and  that  hea- 
venly wifdom,  which  is  acquired  by  meditation,  prayer, 
love,  familiar  converle  with  God,  and  by  the  very  relifh 
and  experience  of  fpiritual  things;  which  proceeding 
from  the  Spirit  of  God,  internally  illuminating,  con- 
vincing, perfuading,  and  fealing,  glo-rioufly  transform » 
the  whole  man  into  the  mod  holy  image  of  Chriit.  In 
a  word,  he  owned,  that  by  means  of  this  holy  porfun  he 
was  introduced  by  the  Lord  Jefus  to  his  moil  fccret  re- 
cc.iTes,  while,  before,  he  too  much  and  too  fondly 
pleafed  hknfelf  in  tarrying  in  the  porch;  and  there,  at 


14  THE   LIFE   or   THE   AUTHOR. 

length,  learned,  difclaiming  all  vain  prefumption  of  fci- 
ence,  humbly  to  fit  down  at  the  feet  of  the  heavenly 
Mailer,  and  receive  the  kingdom  of  heaven  as  a  little 
child.  But  that  it  may  not  be  thought,  he  fo  applied 
to  the  forming  of  his  mind  to  piety,  as  to  neglecl  for  the 
future  all  academical  ftuciiss,  the  thefes  he  wrote  on  the 
Sacred  Trinity,  agairift  the  Jews,  from  their  own  writ- 
ings, may,  and  ought  to  be,  a  proof  to  the  contrary; 
and  which  he  publifhed  in  the  month  of  Oclober  1655, 
to  be  difputed  under  the  moderation  of  the  famous  Leuf- 
den  ;  which,  though  warmly  attacked  by  the  moit  ex- 
perienced academicians,  yet  the  moderator  thought  the 
refpondent  acquitted  himfelf  fo  well,  as  to  fuperfede  his 
interpofition  on  any  account :  and  when,  according  to 
cuitom,  he  returned  folemn  thanks  to  the  moderator  for 
his  trouble,  this  lad  very  politely  and  truly  made  an- 
fwer,  He  had  Hood  in  no  need  of  his  help. 

The  time  now  feemed  to  require,  that  our  Witjius, 
very  famous  at  two  univerfities,  mould  be  employed  in 
the  public  fervice  of  the  church,  and  firft,  as  ufual,  give 
fpecimens  of  his  proficiency.  Therefore,  in  the  month 
of  May  1656,  he  p  re  fen  ted  himfelf  at  Enkhuyfcn  to  a. 
preparatory  examiaation,  as  it  is  called,  together  with 
his  then  fellow-ftudent,  John  Lqftdragerus,  with  whom 
he  had  a  familiarity  from  his  youth,  and  whom  he  after- 
wards had  for  his  mod  intimate  colleague  and  faithful 
fellow-labourer,  firft  in  the  church  of  Leovaarden,  and 
then  at  Utrecht.  And  upon  this  occaiion  he  was  not 
only  admitted  to  preach  publicly,  which  he  did  with  un- 
common applaufe,  but  gave  fo  general  fatisfaclion,  that 
there  was  fcarce  a  country-church  in  North  Holland, 
where  he  then  refided,  which,  wanting  a  miniller,  did 
not  put  his  name  in  the  number  of  the  three  candidates, 
from  which  the  election  is  ufually  made.  And,  at  the 

...ration  of  the  Reverend  John  James  U  Boi^  minif- 


THE   LIFE   OF   THE   AUTHOR.  15 

ter  of  the  French  church  at  Utreckt,  he  ventured,  upon 
leave  given,  to  preach  publicly  to  the  French  church  at 
Dort,  in  their  language.  And  from  that  time  he  often 
preached  in  French^  both  at  Utrtcht'X&A  Amjlerdam ;  as 
aliro  fometimes  in  the  coivrfe  of  his  miniftry  at  Leovaar*. 
den.  But  becaufe  he  imagined,  there  was  ftill  fomething 
wanting  to  the  elegance  of  his  language,  he  propofed 
very  foon  to  take  a  tour  to  France,  and  pay  his  refpe£U 
to  the  great  men  there,  and  at  the  fame  time  have  the 
pleafure  of  hearing  them,  and  improving  in  their  lan- 
guage. 

But  providence  difpofed  otherwife  ;  for  the  following 
year,  1657,  and  the  twenty-firft  of  his  age,  being  law- 
fully called  by  the  church  of  Weft  Wouden,  he  was  or- 
dained there  on  the  8th  of  July.  This  village  lies  almoil 
in  the  mid-way  between  Enkhuyfen  and  Horn^  and  is 
united  with  the  parifh  of  Eienne  Wijfent.  And  here,  for 
four  years  and  upwards,  he  laboured  with  the  greateft 
alacrity  of  a  youthful  mind  ;  and  with  no  lefs  benefit : 
for,  by  frequent  catechiring,  and  with  the  greater!  pru- 
dence f uiting  himfelf  to  the  catechumens,  both  boys  and, 
girls,  they,  who  before  were  grofsly  ignorant,  could 
not  only  give  proper  anfwers  on  the  principal  heads  of 
our  religion,  but  prove  their  aflertions  by  fuitable  text* 
of  fcripture,  and  repeat  a  whole  fermon  diftinclly,  whoa 
examined  on  it,  to  the  joy  as  well  as  ihame  of  their  pa- 
rents and  older  people.  The  reputation  of  fo  faithful 
and  dextrous  a  pallor  being  thus  widely  fpread,  the 
church  of  Wormer^  in  the  fame  tra'cl  of  North  Holland, 
fufficiently  numerous  and  celebrated,  but  then  too  much 
diftraQed  by  imeftine  commotions,  imagined  they  could 
not  pitch  upon  a  fitter  guide  to  allay  their  hearts,  and 
form  their  minds.  This  call  Wiifius  not  only  accepted, 
paffing  to  that  charge  in  October  i65i?  but  fpent  there 
four  years  and  a  half,  doing  every  thing  in  his  power  to 


i6  THE   LIFE   OF   THE   AUTHOR. 

promote  Chriftian  unanimity  and  the  common  falva- 
tion  ;  and  as  he  law  the  extenfive  fruits  of  his  labours 
among  them,  fo  he  was  univerfaliy  beloved.  Where 
fore  he  could  not  bear  to  remove  from  them  to  the  peo- 
ple of  Sluys  in  Flanders*  who  offered  him  great  encou- 
ragement to  preach  :  but  the  people  of  Goefe  in  Zealand 
fucceeded  in  their  call,  and  he  repaired  to  them  about 
Whitfuntide  i656,  and  was  fo  acceptable  to  all  by  his 
doclrine,  manners,  and  diligence,  as  to  live  there  in  the 
moft  agreeablq  peace  and  concord  with  his  learned,  pi- 
ous, and  vigilant  colleagues,  two  of  whom  he  revered 
as  his  fathers  ;  and  the  third,  who  was  younger,  he  loved 
as  his  brother.  He  was  much  delighted  with  this  fettle- 
ment,  and  often  wifhed  to  grow  old  in  this  peaceful  re- 
treat. But  the  people  of  Leo-vaardcn.,  in  Weft  Friejland 
interrupted  thefe  thoughts;  who,  in  November  1667. 
called  him,  with  a  remarkable  affeclion,  to  that  cele- 
brated metropolis  of  his  native  country,  that  he  might 
prove  a  mining  light,  not  only  in  the  church,  court,  and 
fenate  of  that  place,  but  to  all  the  people  of  Friz/land, 
who  flocked  thither  from  all  parts  to  the  affembly  of  the 
flates  ;  but  the  people  of  Goefe,  doing  all  they  could  to 
hinder  bis  removal,  it  was  April  1668  before  he  went  to 
Leovaarden.  And  it  is  fcarcely  to  be  expreffed,  with 
what  vigilance,  fidelity,  and  prudence  he  conduced 
himfelf;  even  at  a  time  cf  fuch  diukulty,  when  the  ene- 
my, having  made  fuch  incurfions  into  Holland,  and 
made  theinfelves  mailers  of  moft  of  its  towns,  and  {truck 
a  panic  into  all,  when  a  man  of  fuch  fpirit  and  refolu- 
tion  was  abfolutely  neceffary.  Nor  do  I  know  of  any 
before  or  fince,  whofe  labours  were  more  fuccefsful,  and 
who  was  more  acceptable  to  the  church,  the  nobility, 
and  the  court.  And  therefore  he  was  for  forne  time  tutor 
to  Henry  Cafimir,  the  Moft  Serene  Prince  of  Najfau^ 
hereditary  governor  of  Fricjland.  too  untimely  fnatched 


THE  LIFE  OF   THE  AUTHOR.  ^f 

away  by  death  ;  and  with  remarkable  fuccefs  he  inftruQ* 
ed,  in  the  doftrines  of  religion,  his  Moft  Illuftrious  fif- 
ter  Amelia,  a  very  religious  princefs,  afterwards  mar- 
ried to  the  Duke  of  Saxe-Eifenach  ;  and  he  prelided  at 
the  profeflion  of  faith,  which  both  princes  publicly  made, 
,o  the  great  edification  of  the  church,  in  the  prefencc 
of  the  Princefs-mother,  Albertina  of  Orange. 

It  is  not,  therefore, to  be  wondered,  that  when,through 
the  injury  of  the  molt  calamitous  times,  and  the  deceafe 
both  of  the  venerable  and  aged  Chrijlian  Schotanu^  and 
of  John  Melchior  Steinbergius,  fcarce  inftaHed  in  th£ 
profeflbrfhip,  the  theological  interefts  of  the  univerfity 
of  Franequer  feemed  to  be  fallen  to  decay ;  and  the  ex- 
traordinary and  truly-academical  endowments  of  our 
Witjius  were  perfectly  well  known  in  Friejland,  by  an  ex*. 
perience  of  feven  whole  years  ;  that,  I  fay,  he  was  ap- 
pointed to  the  ordinary  profeflion  of  divinity,  in  the  year 
1675,  in  the  academy  of  his  native  country,  thus  hap- 
pily to  be  reftored.  Which  opportunity  alfo  the  church 
of  Franequer  prudently  laid  hold  on,  being  then  with- 
out a  fecond  miniiter,  very  cheerfully  to  commit  to  him? 
now  appointed  profeffor,  that  facred  charge.  Having, 
therefore,  accepted  both  thefe  calls,  he  came  to  Frane- 
quer ;  and,  after  being  declared  Do£lor  of  Divinity  in 
the  academical  afTembly,  by  the  divine  his  colleague,  he 
was,  on  the  151!}  of  April,  inftalled  profeifor  of  the 
fame  ;  after  delivering  a  folemn  oration,  with  the  great- 
eft  applaufe  of  a  concourfe  of  people  from  all  parts  ;  in 
which  he  excellently  exprefied  the  character  ,of  a  genuine 
divine  :  and  as  fuch  he  foon  after  demeaned  himfelf,  to- 
gether with  the  venerable  and  aged  Nicolaus  Arnoldu^ 
his  mod  intimate  colleague. 

In  the  pulpit  Witfius  addreffed  himfelf  with  fo  much 
gravity,  elegance,  piety,  folidity,  ajid  ufefulnefs?  that 


*$  THE   LIFE   o?   THE 

the  gencraJ  inattention  of  the  people  was  removed,  and 
religious  impreffions  were  made  both  on  great  and  fmall. 
The  academical  chair  alfo  gained  a  warmth  from  his  fa- 
cred  fire,  to  which,  from  the  different  and  mod  diftant 
parts  of  Europe,  the  youth,  intended  for  the  miniftry, 
reforted  in  great  numbers.  And  not  to  be  wanting  in 
his  duty,  or  difappoint  the  intention  of  thofe  who  called 
him,  in  any  particular,  he  no  fooner  entered  the  univer- 
lity,  than,  notwithstanding  hrs  many  daily  public  and 
private  labours,  in  both  his  offices,  he  fet  himfelf  to 
write,  and  in  a  very  little  time  publifhed,  befides  Selett 
Academical  Difputations,  moftly  tending  toeftablifh  the 
peace  of  the  church,  and  a  fmaller  diHertation,  two 
works  pretty  large  and  learned,  which  went  through  fe- 
veral  editions,  and  were  fpread  over  Europe ;  being 
every  where  read  with  univerfal  approbation.  And  be- 
iides,  there  was  nothing  of  extraordinary  importance  to 
be  tranfacted,  even  with  the  fchifmatic  followers  of  La- 
ladie,  who  had  then  fixed  their  principal  reftdence  in 
Weft  Trie/land^  which  both  the  nobility  and  the  over- 
feers  of  the  church  did  not  think  proper  ftiould  be  dif- 
patched  by  this  man. 

About  this  time  Mr.  J.  March,  on  his  return  from 
his  ftudies  at  Leyden,  commenced  his  acquaintance  with 
WitfiuSi  who  recommended  him  as  paftor  to  the  church 
of  Midlumen,  between  Franequer  and  Harlingen  ;  and 
afterwards  procured  him  the  degree  of  Doctor  in  Divi- 
nity ;  and,  by  his  mterefl  with  his  Serene  Highncfs  and 
others.  Dr.  March  was  appointed  $ird  ordinary  profef- 
for  of  divinity,  m  1676. 

But  the  juftly-renowned  characler  of  our  Witjiitt  was 
fuch9  that  others,  envying  the  happinefs  of  the  people 
of  Friejland,  wanted  to  have  the  benefit  of  his  labours 
themfelves.  This  was  firft  attempted  by  the  overfeers 
of  the  univexfity  of  Groningen.  who  to  procure  a  worthy 


THE  LI^E  OF   THE  AUTHOR.  19 

fucceffor  to  the  deceafed  James  Altingius,  as  well  in  the 
theological  and  philological  chairs,  as  in  the   univerfity - 
church,  about  the  clofe  of  the  year  1679,  fent  to  Frane-^ 
quer  a  reverend   perfon,  to   offer  the   moft  honorable 
terms,  in  order  to  prevail  on  Witjius.     Bat  that  attempt 
proved  unfuccefsful.     For,  communicating  the  affair  to 
his  Serene  Highnefs  -the  Prince,  and  the  other  overfeers 
of  the  univerfity,,   they  protefted  his  fervices  were  moft 
acceptable  to  them,  and  he  excufed  himfelf  ima  hand- 
fome  manner  to  the  people  of  Groningen.     But  thofe  of 
Utrecht  very  foon  followed  the  example  of  Groningen^ 
in  the  beginning  of  the  year   1680  ;  when,  upon  the  de- 
ceafe  of  the  celebrated  Burman,  they  judged  it  neceffary 
to  have  a  great  man,   to  add  to   the  reputation  of  their 
univerfity,  and  to  maintain  the  ancient   piety  of  their 
church  ;  and  being  well  allured,  that  none  was  fitter  for 
all  thofe  purpofes  than  Witjius^  who  was  formerly   one 
•of  their  own  flu-dents,  ,they  therefore  difpatched  a  fplen- 
did  deputation  to  Franequer,  to  entreat  him  to  come  and 
be  an  ornament  in  their  univerfity,  and  church,  to  which 
he  confented  with  little  difficulty,  notwithstanding  theop- 
.pofition  made  by  thofe  of  Frie/land^  who  were  loath  to 
part  with  one  who  had  been  fo  ufeful  among  them  ;  for 
his  obligations    to  the  univerfity  of  Utrecht  were  fuch, 
that  he  thought  he   could  not  (hew  his  gratitude  more, 
than  by  accepting  of  their  invitation.     Accordingly,  af- 
ter a  moft  honorable  difmiilion  from  the  afHicled  Frief- 
landers,  he  came  to  Utrecht^   and  was  admitted  into  the 
jniniftry  of  that  church,  ort  the  251!!  of  April,  and,  four 
days  after,  into  the  profefforlhip  of  the  univerfity,  after 
delivering  a  moft  elegant  oration   on  the  excellence  of 
evangelical  truth,  which  fully  anfwered  univerfal  expec- 
tation.    And  it  can  fcarce  be  exprelfed,  how  happily  he 
4-ived  in  credit,  and  laboured   above  full  eighteen  years 
df  his  moil  valuable  life;  with  thefe  celebrated  men5  Pi- 


SO  THS   LIFE   or   THE   AUTHOR. 

ter  Mde/lricht,  Mdchior  Leydeckerus,  and  Hermannus, 
then  Hateniu$i  after  the  example  of  the  doctors,  his  pre- 
decefTors,  whom  he  always  had  in  the  higheft  veneration. 
In  the  miniftry  he  had  feveral  colleagues,  men  of  learn- 
ing, piety,  peace,  and  zeal  for  God  ;  among  whom  were 
his  ancient  colleagues  in  the  church  of  Lcotjaarden^  Pe- 
ter Eindhovius,  and  John  Lctjidragerus.  In  the  uni~ 
v-erfity,  beiides  the  forerrientioned  divines,  he  had  not 
only  his  own  John  Leufden,  an  excellent  philologift, 
but  Gerard  de  Vrie$,  and  John  Luitjius,  famous  philo" 
fophers,  who,  for  the  benefit  of  the  church,  prepared 
the  youth  intended  for  the  miniftry.  Before  his  pulpit 
he  had  a  Chriftian  magiftracy,  and  the  whole  body  of 
the  people,  who  admired  and  experienced  the  power  of 
his  elocution,  their  minds  being  varioufly  affetted  with 
religious  impreffions.  Before  his  academical  and  pri- 
vate chair,  he  had  not  only  a  large  circle  of  promising 
youths  from  all  parts  of  the  world9  who  admired  his  molt 
learned,  folid.  prudent,  and  eloquent  differ tations  ;  buf: 
doclors  thernfelves  daily  reforted  in  great  numbers  to 
learn  of  him.  And  therefore  he  declined  no  labour,  by 
\vhich,  even  at  the  expence  of  many  refllefs  nights,  he 
might  be  of  fervice  to  the  univerfity  and  church.  Nor 
did  he  think  it  fufficient,  by  fermons,  leclures,  confer- 
ences, and  difputations,  to  produce  his  ufeful  and  vari- 
ous (lock  of  learning,  but  he  expofcd  his  treafures  to  the 
whole  world,  prefent  and  to  come,  in  many  public  and 
excellent  writings  to  lafi  for  ever, and  never  to  decay,  but 
with  the  utter  extinction  of  folid  learning  and  true  piety 
itfelf.  And  to  the  commendation  of  the  people  of  U- 
trecht  be  it  fpoken,  that,  not  only  in  eccleiiaftical  aflcm- 
blies,  they  always  acknowledged  his  abilities  and  pru- 
dence, feafonably  calling  him  to  the  higheft  dignities  in 
fynods ;  but  even  the  nobility,  both  by  deeds  and  words, 
teftified,  that  his  endowments  were  perfectly  well  knov;n 


THE   LITE    o?    THE  AUTHOR.  21 

to,  and  highly  efteemed  by  them.  And  therefore  they 
honored  him  twice  with  the  badges  of  the  higheft  orEce 
in  their  uniyeriity,  in  1686  and  in  1697.  ^n^  we  mu^ 
by  no  means  omit,  that  when,  in  1685,  a  moil  fpiendid 
embaffy  of  the  whole  United  Provinces  was  decreed  to  be 
fent  to  JAMES  King  of  Great  Britain,  afterwards  unhap- 
pily drawn  afide  and  ruined  by  the  deceitful  arts  of  the 
French  and  Romifh  party  ;  which  embaiTy  was  executed 
by  the  moil  iiluftrious  WaJJenaar,  Lord  of  Duvenvvr* 
den,  and  the  ordinary  ambaitador,  his  Excellency  dt- 
ters,  with  the  Mod  Noble  and  Illufbrious  Weed,  Lord  of 
Dykmld  ;  that,  I  fay,  this  laft  eaiily  perfuaded  his  col- 
leagues of  legation  to  employ  none  but  Witllus  for  their 
chaplain  ;  a  divine,  whom,  to  the  honor  of  the  Dutch, 
churches,  they  might  prefent  in  perfon  to  the  Engli/Ji 
nation,  without  any  apprehenfion  either  of  offence  or 
contempt.  Nor  was  Witjius  himfelf  againft  the  refolu- 
tion  of  thefe  iiluftrious  perfonages  ;  for  he  went  cheer- 
fully, though  indifpofed  in  body  ;  and,  on  his  return  in 
a  few  months  after,  owned,  that  having  converfed  with 
the  Archbifhop  of  Canterbury,  the  Bifhop  of  London^ 
and  with  many  other  divine's,  both  Epifcopal  and  Dii- 
fenters  in  difcipline,  he  obferved  riot  a  few  things,  which 
made  an  increafe  to  his  Hock  of  learning,  and  by  which 
he  was  better  qualified  to  a£t  prudently  on  all  future  oc- 
cafions.  And  the  EnglHh  from  that  time  owned,  that 
being  thus  better  acquainted  with  Witfius^  he  ever  after 
juftly  deferved  their  regard  and  applaufe. 

The  reputation  of  Witfius,  thus  fpread  all  over  the 
world,  made  the  molt  illuitrious  overfeers  of  the  univer- 
fity  of  Leyderii  ^rith  the  burgomafters,  refolve  to  give  a 
call  to  this  great  man,  in  1698  ;  in  order  to  make  up  the 
lofs  which  was  apprehended  from  the  deccafe  of  the  &rcat 
Spanhemius,  which  feemed  to  be  drawing  near.  And 
this  refolution  was  approved  of  by  our  gracious  Suui- 


22  THE   LIFE   OF    THE   AUTHOR. 

holder,  WILLIAM  III.  King  of  Great  Britain,  of  im- 
mortal memory,  from  that  conftant  piety  he  entertained 
Cowards  God,  and  that  equal  fidelity  and  prudence  he 
exercifed  towards  our  church  and  univerfity.  Nor  was 
there  the  leaft  <Jjeiay  either  in  determining  or  executing 
that  call  to  the  profeflbrfeip  of  divinity,  or  in  his  accept- 
ing thereof.  For  though  the  people  of  Utrecht  could 
have  wifhed  otherwise,  yet  our  Wiijius  had  feveral 
weighty  reafons  why  he  thought  it  his  duty  to  comply 
with  the  Ley  den  invitation  ;  judging  it  was  entirely  for 
the  intereft  of  the  church,  equally  as  for  his  o\vn,  that, 
hereafter  exempted  from  the  labours  of  the  pulpit,  he 
might,  with  the  greater  freedom,  devote  the  reft  of  his 
aged  life  to  the  benefit  of  the  univerfity  ;  but  efpecially, 
as  he  was  made  acquainted  with  his  Majeuy's  pleafure, 
by  the  illuPirious  Penfioner  Heinfius.  And  when  his 
Majefty  admitted  him  into  his  royal  prefence,  he  figni- 
fied  the  fatisfa6tion  he  had  with  his  accepting  the  call  to 
the  chair  of  Ley  den.  He  entered  on  his  office  the  i6th 
of  October,  after  delivering  a  very  grave  and  elegant 
oration,  in  which  he  gave  the  character  of  the  Modejl 
Divine.  And  with  what  fidelity  he  difcharged  this  office 
for  the  fpace  of  ten  years  :  with  what  afTiduity  he  la- 
boured ;  with  what  wifdora  and  prudence  he  taught ; 
with  what  elegance  he  fpoke  ;  with  what  alacrity  he  dif- 
courfed  in  difputations ;  with  what  piety  he  lived;  with 
what  fweetnefs  of  temper  he  demeaned  hirnfelf ;  with 
what  gracefulnefs  he  continued  to  write  ;  with  what  luf. 
tre  he  adorned  the  univerfity  ;  are  things  fo  well  known 
to  all,  as  may  fupcrfede  any  particular  enlargement. 

But  he  had  fcarce  pafTcd  a  year  at  Leyden,  when  the 
High  and  Mighty  States  of  Holland  and  Weft  Fric/land 
did,  on  the  recommendation  of  the  overfeers  of  the  uni- 
verfity, in  the  room  of  Mark  EJJius^  the  piouily-deceaf- 
ed  infpcQor  of  their  theological  college,  in  which  inge- 


LIFE  OF   THE  AUTHOR.  23 

uious  youths  of  the  republic  are  reared  for  the  fcrvice  of 
the  church,  commit  the  fuperintendancy  thereof  to  our 
Witjius,  as  the  mildeft  tutor  they  could  employ  for  their 
pupils;  \vithout  detriment  to  all  the  honor  and  dignity 
of  his  profedbrfriip,  which  he  enjoyed  in  conjun&ior* 
with  the  celebrated  Anthony  Huljius.  When  he  was  in- 
ftalled  in  this  new  office,  the  illuftrious  prefident  of  the 
fupreme  court  of  Holland,  and  overfeer  of  the  univer- 
fity,  Hubert  Roofenboomius  Lord  of  Sgrevelfrecht  did, 
in  a  moft  elegant  Latin  difcourfc,  in  the  name  of  all  the 
nobility,  not  only  fet  forth  the  praifes  of  the  new  infpcc- 
tor,  but  alfo  exhorted  all  the  members  of  that  college  to 
a  due  veneration  for  him,  and  to  fhew  him  all  other  be- 
coming marks  of  refpefcl.  Wit/ins  accepted,  but  with  re- 
luclance,  this  new  province ;  for  had  he  not  judged  a  fub- 
miffion  to  the  will  of  the  ftates,  and  his  laying  himfelf 
out  for  the  fervice  of  the  church,  to  be  his  duty,  he 
would  not  have  complied  with  it.  However,  he  exe- 
cuted this  great  charge  with  the  greateft  fidelity  and  care, 
for  the  advantage  of,  and  with  an  affeftion  for  his  pu- 
pils, equally  with  that  of  his  profeflorfhip  in  the  univcr- 
iity  ;  till,  in  the  year  1707,  on  the  ,8th  of  February,  on 
account  of  his  advanced  age,  and  growing  infirmities,  he, 
with  great  modefty,  in  the  afiembly  of  the  overfeersand 
burgomafters,  notwithstanding  all  their  remcriftrances 
and  entreaties  to  the  contrary,  both  in  public  and  pri- 
vate, and  all  the  great  emoluments  arifing  therefrom  to 
himfelf,  refigned  this  other  office ;  being  at  the  fame  time 
alfo  difcharged,  at  his  own  defire,  from  the  public  exer- 
cifes  of  his  profeiTorfhip  in  the  univerfity  ;  for  execut- 
ing which  in  the  old  manner  his  ftrength  of  body  was 
icarce  any  longer  fufficicnt  :  the  vigour  of  his  mind  con- 
tinued ftill  unaltered  ;  but,  as  he  often  declared,  he  had 
much  rather  defift  from  the  work,  than  flag  in  it. 


TKX   LIFE    or    THE   AUTHOR.. 

«. 
it  is  not  to  be  thought,  that  Wit/ins  would  have 

i  equal  to  fo  many  and  great  labours,  and  the  church 
and  univerfity  have  enjoyed  fo  many  and  fo  great  bene- 
fits by  him,  had  he  not  found  at  home  the  moil  powerful 
cordials  and  fupports  ;  particularly  in  the  choicctt  and 
inofl  beloved  of  \vivt-s,  Aletta  van  Borkkorn,  the  daugh- 
ter of  IVcJJtl  van  Borkhorn,  a  citizen  and  merchant  of 
good  chiira&er,  at  Utrecht,  and  a  worthy  elder  of  the 
church,  and  of  Martina  van  Yfen  ;  whom  he  married  in 
the  middle  of  the  fuinmer  of  1660,  after  three  years  fpeut 
in  the  facred  miniftry.  She  was  eminent  for  meeknefs, 
and  every  civil  and  religious  virtue;  me  loved  and  ho- 
nored her  bufband,  in  a  manner  above  the  common  ; 
with  whom  he  lived  in  the  greateft  harmony  and  compla- 
cency, about  four  and  twenty  years,  in  North  Holland, 
Zealand,  Friejlaiid,  and  at  Utrecht  ;  at  length,  in  the 
year  1684,  after  many  great  and  long  infirmities  of  body, 
me  was  taken  from  him  by  a  truly-Chridian  death.  He 
was  no  lefs  happy  in  his  offspring,  efpecially  in  three 
furviving  daughters,  Martina,  Joanna,  and  Petronella, 
who  were  endued  with  every  accornplifhment  that  can 
adorn  the  fex,  .but  efpecially  in  their  duty  and  affection 
to  their  father,  which  they  {hewed  not  only  before,  but 
more  efpecially  after  the  death'of  their  mother. 

From  what  has  been  faid,  may  fufficiently  appear,  the 
admirable  endowments  and  virtues  of  this  man.  How 
great  was  the  force  of  his  genius,  in  apprehending,  in- 
veitigating,  and  illuftrating,  even  the  mod  abitrufe  fub- 
je6ts ;  the  accuracy  of  his  judgment,  in  diftinguifhing, 
determining,  and  arranging  them  ;  the  tenacity  of  his 
memory,  in  retaining  and  recollecting  them  ;  what  rea~ 
dinefs  of  the  moil  charming  eloquence,  in  explaining, 
inculcating,  and  urging  them  home  ;  were  well  known 
to  thofe  who  ever  faw  or  heard  him.  Nor  was  his  grace- 
fulnefs  in  a  Latin  ftyle$  as  is  mofl  apparent  froai  all  he 


THE  LIFE  OF   THE  AUTHOR.  25 

wrote  and  faid,  lefs  than  his  readinefs  in  the  Dutch  ;  in 
which,  difcourfing  from  the  pulpit,  with  a  peculiar  de- 
cency of  gefture  and  voice,  he  ravifhed  the  minds  of  the 
faithful  to  a  holy  aflent,  and  unbelievers  and  the  vicious 
themfelves  he  filled  with  aftonifiirnent,  fharne,  and  ter- 
ror. And  as  none  will  be  found,  from  reading  his  fu- 
neral difcourfe,  to  have  with  more  dignity  commended 
the  deceafed  Q.  Mary^  fo  his  many  facred  poems  mufl 
have  afFecled  a  mind  fo  learned  and  fo  pious.  There 
was  no  branch  of  learning,  neceffary  to  adorn  a  divine, 
in  which  he  did  not  greatly  excel.  He  fo  increafed  his 
knowledge  of  philofophy,  when  at  the  univerfity,  that 
none  of  the  quirks  or  fophifms  of  infidels  could  infnare 
him,  nor  any  artifice  induce  him  to  make  fhipwreck  of 
the  faith,  or  embrace  or  encourage  any  of  the  errors  of 
the  times.  He  was  matter  of  the  whole  compafs  of  fa- 
cred philology,  Greek  and  Hebrew  :  he  was  well  ac- 
quainted with  the  elegancies  of  profane  literature,  Latin, 
Greek,  and  Oriental ;  fkilfully  borrowing  from  thence 
whatever  might  ferve  to  explain,  in  a  becoming  manner, 
the  facred  fcriptures ;  prudently  avoiding  every  extreme. 
He  was  perfectly  well  (killed  in  hiflory,  both  ancient 
and  modern,  ecclefiaftical  and  civil,  Jewifh  and  Chrift- 
ian,  domeftic  and  foreign  :  and  from  it  he  always  felecl:- 
ed,  with  the  greateft  care,  what  might  principally  be  of 
prefent  ufe.  He  thoroughly  learned  divinity  in  all  its 
branches,  being  as  expert  in  the  confirmation  and  vindi- 
cation of  doctrines,  and  in  mewing  their  connexion,  as 
in  confuting  errors,  difcovering  their  origin,  and  diilin- 
guifhing  their  importance.  Above  all,  he  was  in  love 
with,  revered,  and  commended  the  holy  fcriptures  ;  as 
that  from  which  alone  true  wifdom  is  to  be  derived ;  and 
which,  by  long  practice,  he  had  rendered  fo  very  fami- 
liar to  himfelf,  as  not  only  to  have  the  original  words, 
VOL.  I.  D 


<26  THE  LIFE  OF   THE  AUTHOR. 

upon  all  occafions,  very  readily  at  command,  but  to  be 
able   directly,  without  hefuation,  to   explain  the  moft 
difficult.     Nor  did  he,  in  this  cafe,  reft  on  any  man's 
authority  ;  moft  rightly  judging  fuch  a  conduct  to  be  in- 
confiftent  with   the  divine  glory  of  the  Chriftian  faith, 
declaring  and   demeaning  himfelf  the  moft   obfequious 
difciple  of  the  Holy   Spirit  alone.     Hence  he  had  nei- 
ther a  difdain  for  old,  and  a-n  itch  for  new  things  ;  nor 
an  averfion  to  new,  and   a  mad  and   indolent  fondnefs 
for  old   things.     He    would  neither   be  conftrained  by 
others,  nor  conftrain  any  one  himfelf ;  being  taught  nei- 
ther to  follow,  nor  to  form  a  party.     That  golden  fay- 
ing plea  fed  him   much  :   Unanimity  in  things  neceffary  ; 
liberty  in  things  not  neceffary  ;  and  in  all  things,  pru- 
dence and  charity  ;  which  he  profefled  was  his  common 
creed.     Nor  can  \ve  have  the  leaft  doiibt  of  his  zeal  for 
the  faith  once  delivered  to  the  faints,  and  for  true  piety 
towards  God,  which  he  expreffed  in  his  writings,  when 
at  Leovaarden  and  Franequer,  againft    fome  dangerous 
opinions,  then  ftarting  up  both  in   divinity  and  philofo- 
phy  ;  of  which  alfo  he  gave  a  proof  at  Utrecht  and  Ley- 
den,  when  publicly  teftifying  in  writing,  that  he  could 
not  bear  the  authority  of  reafon  to  be  fo  extolled  above 
fcripture,  as  that  this  laft  fliould  be  entirely  fubjecl  to 
its  command,  or  be  overturned  by  ludicrous  interpreta- 
tions.    His  zeal,  in  his  latter  days,  was  greatly  inflam- 
ed, when  he  obferved  all  eccleliaftical  difcipline  againft 
thofe  who  would  overthrow  the  Chriftian  faith,  and  even 
right  reafon   itfdf,  publicly   trampled  upon  under  the 
jnoft  idle  pretences,  and  every  thing  almoft  given  up  to 
a  depraved  reafon,  to  the  fubverting  the  foundations  of 
Chriftian  it  y  ;  while  fome  indeed  mourned  in  fecret,  but 
were  forced  to  be  filent ;  and  therefore  he   declared  his 
1   joy  at   his  approaching  diflblution,  on  account  of  the 
cviJi  he  fordkw  were  hanging  over  the  church  j  aud  of- 


THE   LITE   OF   THE  AUTHOR.  27 

ten  called  on  thofe  who  fhould  furvive,  to  tremble  when 
the  adverfary  was  triumphing  over  the  doctrines  of  fal- 
vation,  and  all  true  piety,  to  the  deftruftion  both  of 
church  and  ftate ;  and  that  by  men,  whom  it  lead  be- 
came, and  who  ftill  artfully  diffembled  a  regard  for  reli- 
gion, and  for  ecclefiaftical  and  civil  conftitutions  ;  un- 
lefs  God,  in  his  wonderful  providence,  averted  the  cala- 
mity, and  more  powerfully  ftirred  up  the  zeal  of  our  fu- 
periors,  againft  Att&Jm,  Pelagianifm,  and  the  feeds  of 
both.  I  don't  fpeak  of  thofe  {mailer  differences,  obferv- 
able  for  feme  time  paft,  in  the  method  of  ranging  theolo- 
gical matters,  in  fome  modes  of  expreflion.  All  are 
well  apprized  with  what  equity  and  moderation  Witjius 
ever  treated  thefe  differences  in  opinion  ;  and  if  ever 
any  was  inclined  to  unanimity  and  concord  with  real 
brethren,  he  was  the  mam  who  never  did  any  thing  to 
interrupt  it ;  but  every  thing  either  to  eftahliih  or  re- 
ftore  it,  and  to  remove  all  feeds  of  diflenfion.  This 
is  what  that  genuine  chriftianity  he  had  imbibed, 
prompted  him  to ;  and  what  the  fingular  meeknefs  of  his 
temper  infpired  ;  by  which  he  was  ready  to  give  way  to 
the  ralhly-angry,  and  either  made  no  anfwer  to  injurious 
railers,  or  repaid  them  even  with  thofefample  encomi- 
ums, which,  mother  refpecls,  they  might  deferve.  Thus 
lived  our  venerable  Witjius,  giving  uneafmefs  to  none, 
but  the  greateft  pleafure  to  all,  with  whom  he  had  any 
connection,  and  was  not  eafily  exceeded  by  any  in  offices 
of  humanity  and  brotherly  love.  There  was  at  the  fame 
time  in  him  a  certain  wonderful  conjunction  of  religious 
and  civil  prudence,  confummated  and  confirmed  by  long 
experience,  with  an  unfeigned  candour.  Neither  was 
any  equal  to  him  for  diligence  in  the  duties  of  his  office, 
being  always  moft  ready  to  do  every  thing,  by  which  he 
could  be  ferviceable  to  the  flocks  and  pupils  under  his 

care,  for  the  benefit  of  the  cl.urch.     He  di4not  with- 

» 
t 


— 
a$  THE   LIFE   OF   THE   AUTHOR. 

draw  from  them  in  old  age  itfelf,  nor  during  his  indifpo- 
fition  indulge  bimfelf  too  much.  His  modefty  was  quite 
fingular,  by  which  he  not  only  always  behaved  with  that 
deep  concern  in  treating  the  holy  fcriptures  and  its  rr.yf- 
teries  ;  but  alfo,  by  which  he  fcarce  ever  pleafed  himfelf 
in  the  things  he  moil  happily  wrote  and  faid:  and  when  his 
befl  friends  juftly  commended  his  performances,  he  even 
fufpe&ed  their  fincerity.  Nor  could  any  under  adver* 
fities  be  more  content  with  his  lot,  even  publicly  declar- 
ing at  Utrecht,  that  he  would  not  exchange  his  place  in 
the  univerfity  and  church,  either  with  the  royal  or  irape-, 
rial  dignity.  And  to  omit  other  virtues,  or  rather  in 
the  compais  of  one  to  comprize  all ;  he  was  not  in  ap- 
pearance, tut  in  reality,  a  true  divine,  ever  difcover- 
ing  his  heavenly  wifdom  by  a  fincere  piety  towards  God 
and  his  Saviour.  For  he  was  conftant  in  the  public  acls 
of  worfhip,  unwearied  in  the  domeftic  exercifes  of  pi- 
ety, giving,  in  this,  an  example  for  the  imitation  of 
others  in  the  fear  of  the  Lord,  inceflantly  taken  up  in 
heavenly  meditation,  and  continued  inftant  in  prayer, 
both  ftated  and  ejaculatory  ;  and  (hone  in  them,  when 
under  the  dictates  and  impulfes  of  the  Holy  Spirit.  In 
fine,  his  chief  Are  was,  by  avoiding  evil  and  doing  good, 
to  demean  himfelf  both  towards  God  and  man,  as  be- 
came one  who  had  obtained  redemption  through  Chrift, 
and,  by  divine  grace,  the  hope  of  a  bleffed  eternity  in 
heaven  ;  which  he  conftantly  panted  after,  with  the  uu 
xnoft  contempt  for  the  things  in  the  world. 

His  writings  are  numerous,  learned,  and  ufeful.  In 
1660,  almoft  at  his  entrance  on  the  miniftry,  hepuh- 
lifhed  his  Judceus  Chriftianizans,  on  the  principles  of 
faith,  and  on  the  Holy  Trinity,  When  at  Wormer,  he 
put  out  in  Low  Dutch,  1665,  The  Practice  of  Chrijli- 
anity,  with  the  fpiritual  characters  of  the  unregenerate, 
\vith  rcfpccl  to  what  is  commendable  in  them  ;  and  of 


THE  LIFE   OF   THE  AUTHOR, 

the  regenerate,  as  to  what  is  blaraeable  and  wants  corr 
reclion.  At  Ltovaardcn,  lie  gave  allo  in  Low  Dutcb^ 
The  Lord's  controversy  with  his  vineyard,  and,  at  the 
fame  time,  brifkly  defended  it  againit  opponents.  Of 
his  Franequer  labours,  we  have,  befides  fmaller  works, 
afterwards  comprifed  in  larger  volumes,  bis  Oeconomia 
fecderum  Dei  cum  hominibus,  tran dated  into  Low  Dutch 
by  Harlingius  ;  and  his  Exercitationes  f acres  in  Jymbo- 
him  apojlolorum,  tranflated  alfo  into  Low  Dutch,  by 
Cofterus.  At  Utrecht,  came  out  his  Exercitationesfacra: 
in  orationem  Dominicam  ;  his  Egyptiaca  and  Decaphylon 
with  a  differtation  on  the  Lcgio  fulminatrix  Ghrijtiano- 
rum,  and  the  firft  volume  of  his  Mifcellanea  Sacra^  and 
a  good  deal  of  the  fecond  ;  befides  fome  fmaller  work* 
-alfo.  And  at  Leyden,  he  publifhed  at  laft  the  fecond 
volume  of  his  Mijcellanea  Sacra  complete  :  and  at  this 
laft  place  he  let  on  foot  what  he  calls  his  Meleicmata 
Leydtnfia^  to  be  occafionally  enlarged  with  a  number  of 
fclcct  diiTertations.  Indeed,  all  thefe  writings  arejuftly' 
in  great  repute,  their  ftyle  being  polite,  the  fubj eels  ufe- 
ful,  and  the  whole  replenished  with  various  branches  of 
learning,  and  a  beautiful  ftrain  of  piety,  all  which  may 
defervedly  commend  them  to  the  lateft  pofterity. 

He  had  been  often,  formerly,  afflicted  with  racking 
and  painful  difeafes  ;  whence,  fometimes,  arofe  the 
greater  appjehenfroji  <of  a  far  earlier  departure  by  death. 
And  nothing,  under  divine  providence,  but  his  vigour 
of  mind,  joined  to  his  piety,  could  have  preferved  him 
fo  long  to  the  world ;  and  that  with  fo  perfecl  an  ufe  of 
his  fenfes,  that,  not  long  before  his  death,  he  could  read, 
without  helitation,  the  fmalleft  Greek  characters  by 
moon-light,  which  none  befides  himfelf  could  do.  But, 
with  his  advanced  years,  he  fometimes  had  cruel  fits  of 
the  gout,  and  ftone  in  the  kidneys  ;  and  once  in  the 
chair,  in.  the  midil  of  a  Icfture,  a  flight  touch  ol  au 


30  THE  LIFE  OF   THE  AUTHOR. 

apoplexy.  Thefe  diforders  were,  indeed,  mitigated  by 
the  (kill  of  the  famous  Dr.  Frederic  Deckers  ;  but  now 
and  then,  by  flight  attacks,  threatened  a  return  :  for  his 
wavering  and  languifhing  ftate  of  health,  indicating  the 
pad  diforders  not  to  be  entirely  extirpated^  gave  appre- 
henfions  ©f  a  future  fatal  diftemper  ;  which  was  occafi- 
oned  by  the  fudden  attack  of  a  fever  on  the  evening  of 
-the  i8th  of  October.  This  fever,  though  very.foon  re^ 
moved,  left  his  body  exceeding  weak,  and  his  mind  in  a 
iiate  of  lethargy,  an  indication  that  his  head  was  affecl:- 
ed.  The  gopd  man  himfelf,  confidering  thefe  fymp- 
toms,  with  great  conftancy  and  calmnefs  of  mind,  told 
the  phyfician,  and  his  other  friends  then  prefent,  that 
they  could  not  fail  to  prove  mortal.  Nor  did  the  flight- 
nefs  of  the  difeafe  make  any  change  in  his  opinion  as  to 
its  fatal  ifTue,  while  he  forefaw,  that  the  confequences 
of  an  advanced  age,  and  of  the  greatefl  weaknefs,  could 
.admit  of  no  other  event.  Nor  indeed  without  caufe  : 
for  his  fenfes  were  gradually  weakened  by  repeated  fl um- 
bers ;  however,  about  his  laft  hour  he  fenfibly  fignified 
to  Dr.  March  who  attended  him,  his  blefled  hope,  and 
his  heavenly  defires,  as  he  had  frequently  done  before  ; 
and  then  about  noon,  on  the  22d  of  October  1708,  he 
fweetly  departed  this  life,  in  the  73d  year  of  his  age,  and 
entered  into  the  joy  of  his  Lord. 


PACIFIC    ADDRESS 


TO 


The  very  Reverend,  renowned,  and  celebrated  ProJtjJ'ori 
of  Divinity  in  the  univerjities  of  the  United  Provinces^ 
and  Paflors  of  the  Reformed  Churches,  the  zealous  De- 
fenders of  the  Faith  once  delivered  to  the  Saints. 


o 


UR  lot  is  caft  in  thofe  days,  in  which  the  world  is 
almoft  weary,  and  the  church  certainly  groans  under  the 
•weight  of  books.  With  the  latter  it  was  never  better, 
than  when  wrapping  herfelf  up  in  the  pure  fimplicity  of 
faith  and  love,  and  without  any  itch  for  difputing,  (he  de- 
pended on  the  word  of  the  Lord  alone,  and  drew  the  pure 
and  unde filed  truth  from  thofe  writings  only,  which  both 
made  David  wifer  than  all  his  teachers,  and  are  able  to 
make  the  man  of  God  perfect,  thoroughly  fur  niflicd,  to  every 
good  work.  But  it  is  now-a-days  extremely  difficult  to 
write  fo  as  to  pfeafe.  For  fo  great  is  every  where  the 
fruitfulnefs  of  true  learning  or  the  vain  imagination  of 
fcience,  fo  obilinate  the  attachment  to  once-received  hy- 
pothefis,  fo  brill;  the  ftudy  of  particular  parts,  and  fo 
malevolent  the  judgment  pafied  on  other  mens  works, 
T&hkfc  even  affecl  the  minds  of  good  men  relu&aritly,, 


oc  A  PACIFIC  ADDRESS. 

that  whoever  imagines  by  his  writing  to  fatisfy  either 
thofe  delicate  perfons,  or  thofe  addicted  to  more  than 
one  iide  in  the  orthodox  faith,  feems  both  to  attribute 
loo  much  to  his  own  capacity,  and  to  be  ignorant  of  the 
difpofition  of  the  times.  Since  the  former  of  thefe  can- 
not be  charged  upon  me  by  reafon  of  the  flendernefs  of 
my  abilities  ;  and  the  latter  cannot  at  all  be  hid  from  a 
perfon  who  has  been  converfant  in  the  world  ;  it  feems 
to  be  very  proper  for  me  to  afiign  the  reafons  of  my 
again  appearing  in  public,  and  to  mew  the  purpofe  and 
defign  of  the  work  which  I  now  offer  to  the  churches  of 
my  native  country. 

And  to  whom  mould  I  render  thefe  reafons,  rather 
than  to  you,  Reverend  and  Learned  Gentlemen,  who 
are  interefted  in  thefe  matters,  who  are  the  mod  proper 
of  all  to  judge  of  them,  and  to  whom,  next  to  God  and 
my  own  confcience,  I  chiefly  deiire  to  approve  my  ftu- 
dies.  Above  all  I  fincerely  declare,  that  it  was  not  an 
incurable  itch  of  writing,  a  raging  third  after  vain-glory, 
a  cankered  or  envious  difpofition  of  mind,  a  detedable 
defire  of  widening  the  wounds  already  made  in  the 
churches,  the  odious  plea  fare  of  blackening  any  one's 
character,  expofing  right  fentiments,  or  mifreprefenting 
any  one's  opinion,  nor,  ladly,  an  infamous  defire  to 
fow,  increafe,  or  continue  drifes,  which  have  occafion- 
ed  my  writing  at  this  time.  For,  as  I  difclairn  all  thefe 
reafons,  fo  the  whole  defign  of  this  work,  though  but 
flightly  glanced  at,  will  acquit  me  from  thefe  charges. 

To  fee  however  the  minds  of  the  godly  didurbed  by 
the  inconfklerate  aflertions  of  fome,  and  their  uncom- 
mon interpretations  of  the  fcriptures,  or  the  fufpicions 
of  others,  not  at  all  times  dictated  by  charity,  perhaps 
not  by  prudence,  gave  me  indeed  the  greater!  concern. 
And  forafmuch  as  the  doQrine  of  the  covenant  of  grace, 
in  which  the  manner  of  the  reconciliation  of  finners  U> 


• 
A  PACIFIC  ADDRESS.  33 

God  is  fhewn,  and  the  manifold  difpenfadon  of  that  co- 
venant, have  been  the  unhappy  object  of  contention  in 
the  Netherlands ;  fo  that  whatever  points  are  now  the 
fubje&of  difpute  (if  you  except  the  new  method  of  in- 
terpreting the  prophecies,  and  the  opinions  of  the  mo- 
dern philofophy,  which  have  been  introduced  with  a  bad 
defign  into  divinity)  may  and  ought  to  be  referred  to 
this  ;  I  have  thought  this  fubjecl  in  the  firft  place  chal- 
lenged my  attention.  But  this  I  have  undertaken  to 
treat  in  fuch  a  manner,  that  both  the  truth  which  hath 
been  handed  down  to  and  believed  in  the  churches,  might 
be  preferved  in  entire  fafety,  and  in  defending  it  nothing 
might  be  faid  favouring  of  pride  or  feverity,  or  againft  the 
laws  of  charity.  This  reafon  induces  me  not  to  dwell 
upon  bare  difputations,  which  are  generally  unprofitable, 
and,  if  not  feafoned  with  a  certain  degree  of  acrimony  or 
fait,  are  quite  deftitute  of  every  elegance  and  embelliih- 
ment. 

I  have  chofen  to  enter  on  this  fubject  from  its  very 
beginning  ;  and  have  endeavoured,  as  far  as  I  could,  to 
explain  it  methodically  and  clearly,  every  where  throw- 
ing light  on  the  obfcurer  paffages  of  fcripture,  anxioufly 
fearching  the  import  of  the  phrafes  ufed  by  the  Holy 
Spirit,  and  referring  the  whole  to  the  practice  of  faith  and 
godlinefs,  and  to  the  glory  of  God  in  Chrift,  that  my  ex- 
pofition  might  be  more  ufeful  and  inftructive.  As  no- 
thing was  more  profitable  and  delightful  to  me  than  this 
fludy,  fo  nothing  more  forcibly  and  certainly  convinces 
the  minds  of  men,  than  a  clear  and  fober  demonftration 
of  the  truth  to  the  confcience  ;  which,  proceeding  by 
pleafant  fteps,  beginning  with  plain  and  acknowledged 
truths,  and  connecting  its  aflertions  in  a  continued  chain, 
gradually  leads  to  the  more  abftrufe  points,  and  forces 
an  affent  to  them,  not  lefs  ftrongly  than  to  thofe  which 

VOL,  I.  E  ' 


£4  A  PACIFIC  ADDRESS* 

command  our  ftiflFrage  at  the  firft  view  ;  in  the  mean 
•while  by  its  fecret  efficacy  gliding  into  the  inmoft  parts 
of  the  foul,  and  fixing  it  with  a  certain  aftonifhment  on 
the  contemplation  of  the  admirable  perfections  of  God. 
It  was  neceflary,  however,  fometimes  to  oppofe  differ- 
ent opinions,  as  the  fubjeft  led  me  ;  either  the  public 
adverfaries  of  the  reformed  churches,  chiefly  the  Socini- 
ans  and  Remonftrants,  who,  by  their  daring  comments, 
have  defiled  the  doclrines  of  God's  covenants  ;  or  fome 
of  our  brethren,  who  have  taken  it  into  their  heads  to 
form  hypothefes  different  from  thofe  that  have  been  re- 
ceived, and  lay  them  as  the  foundation  of  almoft  all  di- 
vinity. Malice  itfelf  cannot,  I  imagine,  deny,  that  I 
have  every  where  treated  them  with  candour  and  mo- 
defty.  I  have  ftated  the  cootroverfy  juttly,  have  fixed 
upon  no  man  any  opinion  which  he  ought  not  to  ac- 
knowledge for  his  own  ;  and  have  ufed  fuch  arguments 
as  had  before  fatisfied  my  own  confcience.  And  if  thefe 
were  not  folid  and  convincing  of  themfelves,  I  could  not 
think  any  ftrength  could  be  added  to  them  by  the  fervor 
and  vehemence  of  the  difputer.  Above  all  I  thought 
cautious  procedure  neceflary,  in  the  examination  of  the 
opinions  of  my  brethren.  To  this  bufinefs  I  never  ap- 
plied myfelf  with  an  intention  to  fearch  after  any  inac- 
curate word,  harm  phrafej  or  crude  expreflion,  on  which 
to  exercife  a  critical  talent.  Let  thofe  be  fo  employed, 
whom  Gregory  Nazianzen  ftyled  the  flatterers  of  names ; 
but  I  thought  I  would  be  more  ufefully  occupied,  in 
examining  how  far  all  the  orthodox  agree,  and  how  the 
more  improper  modes  of  expreffion  might  be  foftened 
by  others  more  accurate;  and  there  at  lad  fixing,  where 
there  is  a  real  diverfity  of  fentiments  ;  and  thofe,  I  dare 
promife  myfelf,  will  be  found  fewer,  and  of  lefs  impor- 
tance, provided  alienation  of  mind  be  out  of  the  quef- 
tion.  Yet  I  cannot  pafs  over  forne  uncouth  expreflions> 


A  PACIFIC  ADDRESS.  35 

foreign  interpretations,  and  contradictory  pofitions.  In 
certain  places  I  detect  the  danger  attending  fome  o£ 
them,  but  without  difparagement  of  the  teacher,  and 
without  a  malignant  difpofition.  For  I  confefs  I  agree 
with  thole,  who  believe  that  the  do&rjne  of  the  cove- 
nants has  long  fince  been  delivered  in  the  churches  on 
fo  fure  a  foundation,  as  to  {land  in  no  need  of  new  hy- 
pothefes  ;  in  which  I  could  not  find  that  folidity  or  uti- 
lity, which  could  warrant  an  endeavour  to  fupport  them 
as  points  of  theology. 

That  obfervation  concerning  the  threefold  difpenfa- 
tion  of  the  covenant  of  grace,  is  not  of  fuch  importance ; 
the  fir/I  under  the  promife,  wherein  mere  grace  and  li- 
I'crty  prevailed,  without  the  yoke,  or  the  burden  of  an 
accufmg  law  ;  tliefecond  under  the  law,  when  the  Old 
Teftament  c6mmenced,  fubjecling  the  faithful  to  the 
dominion  of  angels,  and  the  fear  of  death  all  their  lives, 
and  laft  of  all  to  the  curfe  and  execration,  mean  time 
not  allowing  to  the  fathers  true  and  permanent  bleflings; 
the  third  under  the  gofpel,  when  the  godly  began  to  be 
fet  at  liberty  from  the  dominion  of  angels,  from  the  fear 
of  temporal  death,  and  the  curfe,  which  an  exact  obfer- 
vance  of  the  ceremonial  law  carried  with  it,  and  at  laft 
enjoyed  true  and  lailing  bleffings,  the  circumciuon  of 
the  heart,  the  writing  of  the  law  in  the  mind,  the  full 
and  true  remiffion  of  fins,  the  Spirit  of  adoption,  and 
fuch  like  things  :  this  obfervation,  I  fay,  is  not  of  fuch 
importance  as  to  be  infixed  on  in  fo  many  academical 
lectures,  fo  many  pulpit  difcourfes,  and  in  fuch  a  num- 
ber of  books  publifhed  as  well  in  Latin  as  our  native 
tongues,  as  though  the  whole  fubftance  of  theological 
learning  con  fitted  in  it.  For  I  have  fhewn  in  the  fol- 
lowing work,  that  thefe  doclrines,  however  they  be  ex- 
plained, are  horrible  to  be  mentioned,  that  they  are 


36  A   PACIFIC  ADDRESS. 

founded  on  corrupt  interpretations,  and  cannot  be  de- 
fended without  wrefting  the  fcriptures. 

But  I  efteem  to  be  no  lefs  dangerous  the  opinions  of 
a  man  otherwife  very  learned,  who  denies  that  a  cove* 
nant  of  works  was  made  with  Adam ;  and  will  fcarce 
allow  that  under  the  name  of  death,  with  which  he  was 
threatened  in  cafe  he  finned,  a  corporal  death  is  to  he 
comprehended ;  and  denies  that  fpiritual  and  heavenly 
blifs,  fuch  as  we  now  obtain  through  Chrirt,  was  pro. 
mifed  to  Adam  on  condition  of  perfeft  obedience  ;  and, 
by  a  mufty  diftinclion,  dividing  the  fufferings  of  Chrift 
into  warlike  and  judiciary,  affirms  that  the  latter  only, 
or,  as  they  fometirnes  foften  the  expreffion,  chiefly, 
were  fatisfa&ory,  excluding  thence  the  forrows  he  en- 
dured in  the  garden,  and  the  condemnatory  fentence  he 
received  both  in  the  Jewiih  council,  and  from  the  Ro- 
man governor,  the  {tripes  with  which  his  body  was 
wounded,  his  being  nailed  to  the  curfed  crofs,  and  lail 
of  all  his  death  itfelf.  On  thefe  points  I  have  fpoke  my 
mind  freely  and  candidly,  as  becomes  a  defender  of  found 
doclrine,  and  an  oppofer  of  novel  opinions  ;  with  which 
honorable  character  the  fixth  oecumenical  council,  which 
met  at  Conftantinople,  honored  the  Emperor  Conftan- 
tine  IV.  and  which  ought  not  to  be  foreign  to  men  of 
our  order. 

I  have  alfo  now  and  then  made  remarks  on  fome  things 
of  lefs  moment,  which  yet  did  not  feem  either  to  have  a 
folid  fcriptural  interpretation,  or  are  lefs  accurately  con- 
ceived of.  Nor  has  this  enquiry  been  without  profit. 
Amphilochius  is  commended  by  Baiil  on  this  account, 
becaufe  he  thought,  that  no  word  which  is  any  way  ufed 
concerning  God+Jliould  be  paffed  over  without  a  careful 
inquiry  into  its  meaning.  But  I  have  done  this  without 
rancour  orjmalice  ;  not  to  reprove  the  author^  but  that 
the  fludious  readers  might  be  benefited,  by  having  their 


A   PACIFIC  ADDRESS.  37 

errors  pointed  out  ;  as  I  remember  Poly  hi  us  fomewhere 
expreifes  hirnfdf.  And  I  hope  it  will  not  be  taken  ill 
by  the  learned  and  ingenious,  to  whom  I  willingly  grant 
the  fame  liberty  I  take,  if  (to  ufe  nearly  the  fame  words 
in  which  Augurtine  declared  his  dillent  from  Cyprian^ 
while  I  cannot  reach  their  reputation,  acknowledge  my 
•writings  to  be  inferior  to  many  of  theirs,  love  their  genius* 
am  delighted  with  their  fay  ings,  and  admire  their  vir* 
tues  ;  yd  I  cannot  receive  that  in  which  the}'  are  other- 
wife  minded,  with  that  liberty  to  which  the  Lord  hoik  cab- 
led us.  Efpecially  when  they  fee  that  I  have  willingly 
adopted,  and  with  no  fmall  praife  recommended  to  the 
reader,  what  things  have  been  ingenioufly  invented  by 
them,  what  they  have  happily  found  out  by  fearcbi^g 
into  the  original  languages,  have  learnedly  recovered 
from  the  relics  of  hitherto  unknown  antiquity,  haveju- 
dicioufly  confirmed,  or  clearly  explained. 

They  will  alfo  find,  that  wherever  I  thought  they 
fpoke  truth,  though  unjuftly  defamed  by  others,  I  have 
fornetimes  cordially  defended  them,  and  have  wiped  off 
the  (lamp  of  abfurdity  and  novelty  fixed  upon  them  ; 
and  this  fo  frequently  and  foiicitoufly,  that  without 
doubt  fome  will  think  I  have  gone  to  excefs  in  thefe 
matters.  Yet  I  cannot  bring  my  mind  to  repent  of  this 
ingenuous  dealing.  For.  how  could  any  one  have  done 
otherwife,  who  not  being  attached  to  any  faction,  not 
enflaved  to  human  authority,  not  pleating  his  own  or 
others  palfions,  is  a  votary  to  truth  alone,  and  regards 
not  what  any  perfon  fays,  but  what  is  laid  ?  He  who 
loves  the  peace  of  Jerufalem,  had  rather  fee  controvcv- 
fies  determined  than  multiplied  ;  and  will  with  pleafure 
learn,  that  feveral  things  are  harmlefs,  or  even  ufeful, 
which  by  others  are  invidioufly  dragged  into  the  fubjcct 
of  litigation. 


38  A  PACIFIC  ADDRESS. 

All  judicious  men  are  juftly  difpleafed  with  that  petu- 
lance of  wit  which  prevails  at  this  day,  rafhly  aiming  to 
overturn  wife  and  agreeable  inventions  by  dogmatical 
attacks,  anon  infolently  breaking  out  into  a  bold,  and 
often  ludicrous  interpretation  of  fecret  prophecies,  ridi- 
culoufly  haling  into  the  roll  of  prophecies,  what  con- 
tains nothing  but  the  precepts  of  our  common  faith  and 
holinefs  :  by  which  means  the  refpe&able  public  and 
our  facred  functions  are  not  a  little  difcredited.  Nor  is 
it  indeed  matter  of  wonder,  if  the  warmer  zeal  of  fome 
has  painted  this  wantonnefs  as  it  deferves,  or  perhaps  in 
too  ftrong  colours.  But  yet  a  medium  is  to  be  obferv- 
ed  in  all  things  ;  and  I  do  not  approve  the  endeavours 
of  fome,  who,  whilft  they  treat  of  our  differences,  enu- 
merate not  only  fome  decades,  but  even  centuries  of 
controversies,  fometimes  with  cruel  eloquence  expref- 
fing  their  rage  at  fome  innocent  points.  Whether  this 
method  of  difputing  greatly  conduces  to  the  promoting 
of  faving  knowledge,  and  the  edification  of  fouls,  I  will 
not  now  fay  :  but  this  J  know,  that  by  this  means  a 
pleafure  is  done  to  the  enemies  of  the  church,  who  will 
fecretly  rejoice  in  their  bofom,  that  there  are  not  fewer, 
and,  if  they  may  be  judged  of  by  the  heat  of  the  comba- 
tants, not  lefs  unimportant  difputes  among  us,  than 
among  them.  And  this  not  very  fecretly  neither  ;  for 
they  do  not,  nor  will  ever  ceafe  to  caft  this  reproach 
upon  us ;  which,  O  grief !  may  be  much  eafier  faid 
than  refuted. 

O  how  much  better  and  Dutiful  would  it  be  to  ufe  all 
our  pains  and  concern  to  leifen,  make  up,  and,  if  pof- 
fible,  put  an  end  to  all  controveriies  !  To  this,  Reve- 
rend and  learned  Gentlemen,  apply  all  your  counfels 
and  ftudies.  This  all  the  godly  who  mourn  for  the 
breaches  in  Jofeph;  this  the  churches  which  are  com- 
mitted to  your  care  j  this  JESUS  himfelf,  the  King 


A  PACIFIC  ADDRESS.  39 

of  truth  and  peace,  require  and  expecl  from  you  ;  this 
they  be-r,  they  obteft,  they  befeech  you  for.  If  there- 
fore there  be  any  conf elation  in  Chrijl,  if  any  comfort  of 
love,  if  any  fellowfhip  of  the  Spirit,  if  any  bowels  and 
mercies,  fulfil  ye  my  joy,  fulfil  ye  the  joy  of  a  II faints,  ful- 
fil ye  the  joy  of  our  Lord  Jefus  himfelf,  that  ye  may  be 
like  minded^  having  the  fame  love,  being  of  one  accord, 
of  one  mind.  There  have  been  enough  of  quarrels,  (lan- 
ders, and  fufpicions  ;  enough  of  contentions  among 
brethren,  which,  I  engage  for  it,  will  afford  no  juft 
caufe  of  triumph  ;  enough  of  inteftine  divifions,  by 
which  we  deftroy  one  another  ;  and  more  than  enough 
of  paflion.  Let  party-zeal,  a  thirft  after  pre-eminence, 
and  fchifmatical  diftinclions,  be  for  ever  henceforth  ba- 
nilhed  from  among  us.  Let  all  litigious,  fatirical,  and 
virulent  writings  be  blotted  out;  whofe  defign  is  only  to 
revive  the  fires  of  confuming  queftions.  If  we  write 
any  thing  relating  to  thofe  queftions,  let  us  lay  afide  all 
paffions,  as  hindrances  to  us  in  our  inquiries,  and  re- 
ftraints  on  the  judges.  Let  us  fight  with  arguments,  not 
with  railings,  bearing  in  mind  this  faying  of  Ariftophanes, 
It  does  not  become  men  to  rail  at  poets  as  bread-fellers. 
How  much  lefs  does  it  become  divines  ?  Let  not  the 
pure  ftream  of  divinity,  to  be  fetched  from  the  fole 
fountain  of  facred  learning,  be  defiled  with  any  of  the 
impure  waters  of  either  the  ancient  or  modern  philoib- 
phy.  Let  us  abiiain  from  harih  and  unufual  expref- 
iions,  from  crude  and  rafh  affertions ;  from  whence 
arife  envy,  ft  rife,  railings,  evil  fur  mijings.  Let  the  in- 
flruments  of  both  covenants  be  indeed  diligently  hand- 
led by  all,  but  with  a  degree  of  facred  fear  and  tremb- 
ling. Let  none  pleafe  himfelf  with  new  gloffes  and  com- 
mentaries, becaufe  he  fuppofes  them  to  be  modern  and 
unknown  to  his  predecefibrs.  Let  him  who  thinks  he 
has  found  oiu  fomething  preferable  to  and  more  folid 


4O  A   PACIFIC  ADDRE 


ss 


than  received  opinions,  offer  it  to  the  public  with  mo- 
defty,  without  vilifying  his  brethren;  without  aflerting 
or  determining  rafhly,  fubmitting  his  thoughts  to  the 
cenfure  of  the  learned,  and  the  judgment  of  the  church ; 
not  immediately  forcing  them  on  the  common  people  to 
the  diftraclion  of  their  minds,  nor  haltily  offering  them 
to  uncautious  youth,  who  are  improper  judges  of  fucli 
weighty  matters.  And  let  none  reject,  on  account  of  its 
novelty  folely,  what  is  agreeable  to  the  meaning  of  the 
.words,  to  fcripture-phrafes,  to  the  analogy  of  faith,  or 
to  the  relation  the  text  bears  to  others.  Cajetan,  who 
is  commended  by  our  Chamier,  has  not  badly  expref- 
fed  himfelf  on  this  head.  If  at  any  time  a  new  fenfe 
agreeable  to  the  text  offers  itfclf,  though  different  from  the 
current  of  divines,  Id  the  reader  JJiew  himfelf  an  impar- 
tial judge.  And  in  another  place  he  fays,  Let  none  ab- 
hor a  new  fenfe  of f acred  writ,  bccaufe  it  differs  from  that 
of  the  ancient  doctors  ;  for  God  hath  not  confined  the  ex- 
founding  of  the  facredfcriptures  to  the  glojfes  of  the  an- 
cient teachers.  Let  the  depths  of  prophecy  be  alfo  dili. 
gently  fearched  into ;  but  reverently,  without  wrefting- 
the  words  of  God,  without  violating  that  inclofure  by 
which  God  has  debarred  poor  mortals  from  the  fight  of 
his  fecrets,  which  are  feldorn  explained  any  otherwife 
than  by  the  event ;  left  he  who  fearches  into  the  majefty, 
fhould  be  overwhelmed  by  the  glory. 

Let  no  one,  by  the  authority  of  any  man's  name8 
bind  the  free  confciences  of  the  faithful  ;  but,  as  Cle- 
mens Romanus  once  faid,  Let  the  meo.ning  of  truth  be 
taken  from  the  fcriptures  themfelves  :  by  thefe  alone  let 
it  fland  or  fall  in  religious  matters  :  by  thefe  let  all  con- 
troverfies  be  fettled  :  Let  the  f  acred  and  un'defiled  gofpel 
of  Chrijl  our  God  be  laid  as  the  foundation^  as  was  wont 
to  be  done  in  the  godly  councils  of  the  ancients.  Ne- 
verthelefs,  let  not  any  one  ftubbornly  on  this  pretence 


A  PACIFIC  ADDRESS.  4* 

withhold  his  aflent  to  fuch  forms,  which  are  taken  from 
the  word  of  God,  are  agreeable  to  the  fcriptures,  are 
the  honds  of  church  union,  the  tefts  of  orthodoxy,  bars 
againft  herefies,  and  the  limits  of  wanton  wits ;  as  if 
they  were  the  relics  of  the  Babylonifh  tower,  by  which, 
through  a  human  device,  not  to  be  approved  of,  men 
Were  obliged  to  think  and  fpeak  alike  in  religion. 
-  Let  no  man  appoint  a  guide  for  himfelf  out  of  the 
modern  divines,  all  whofe  dictates  he  is  to  receive  and 
defend  as  heavenly  oracles  ;  in  whom  is  rilen  up  a  teach* 
er  and  light  of  the  world,  as  the  ancients  celebrated  Ba* 
fil,  and  in  comparifon  of  whofe  ftatiwre  all  others  appear 
as  little  children  and  dwarfs,  as  if  they  were  nothing  but 
pigmies  void  of  understanding ;  when  he  himfelf  per- 
haps protefts,  that  he  would  not  be  reckoned  the  author 
of  any  thing  new  in  divinity,  and  fo  the  head  of  a  fe6L 
On  the  other  hand,  let  no  one  defpife  fuch  a  man,  as 
if  nothing  true  or  good,  and  ufeful  to  the  underftanding 
of  the  fcriptures,  could  proceed  from  him  :  for  God 
gives  to  no  perfon  a  pious  difpofition,  to  meditate  on 
the  fcriptures  day  and  night,  without  opening  to  him. 
the  treafures  of  his  pure  wifdom. 

Let  us  extol  the  blerTmgs  of  our  heavenly  Father  in 
whomfoever  we  find  them  ;  congratulate  the  church  for 
them  ;  and  convert  them  each  of  us  to  our  own  advan- 
tage. Let  no  one  who  expounds  the  orthodox  fenti- 
ments  of  his  mind  generally  in  eloquent  language,  be 
reckoned  criminal  on  account  of  an  improper  word,  or 
harfh  expreffion,  which  might  fall  from  one  handling 
another  f  ubjeB; :  for  poifon  does  not  lie  hid  in  fyllables; 
nor  does  truth  confift  in  found,  but  in  the  intention  ; 
nor  godlinefs  in  the  tinkling  of  brafs.,  but  in  the  mean- 
ing of  the  things  fignified.  Yet  let  us  all  endeavour  to 
exprefs  ourfeives  as  accurately  as  pofiible  ;  and  by  no 

VOL.   L  F'       - 


4«  A  PACIFIC  ADDRESS, 

means  defend  what  has  been  imprudently  faid  either  by 
our  friends  or  ourfelves,  left  we  take  it  ill  to  be  repre- 
hended by  others  ;  but  rather,  through  the  perfuafion 
of  ingenuity,  the  order  of  truth,  the  importunity  of  cha- 
rity, and  the  applaufe  of  all  good  men,  let  us  pafs  by, 
cancel,  or  correcl  any  miftakes  ;  which  great  men,  both 
in  old  times,  and  in  our  days^  have  done,  to  their  very 
great  honor.  Let  the  fevere  brand  of  herefy  be  fud- 
denly  ftamped  upon  none,  on  account  of  what  is  fup- 
pofed  to  follow  from  his  words,  while  he  does  not  ad- 
mit the  confequence,  but  detefts  it.  Let  mens  folid 
learning,  their  peaceable  difpofition,  and  a  careful  dif- 
charge  of  their  duty  without  noife  and  difturbance,  pro- 
cure them  much  more  favor,  than  the  inconfiderate  heat 
of  boiling  zeal,  and  the  efforts  of  a  headftrong  temper, 
as  Homer  fays,  and  a  mind  eager  for  the  combat,  which, 
however  the  caufe  of  God  may  be  a  pretext  ofj  are 
aimed  at  only  for  our  own  glory  and  advantage. 

Let  fome  liberty  alfo  be  given  to  learned  men  in  ex- 
plaining paflages  of  fcripture,  in  the  choice  of  arguments 
in  defence  of  the  common  truth,  in  the  ufe  of  phrafes  and 
terms,  in  refolving  queftions  commonly  called  problema- 
tic (for,  amidft  the  prefent  darknefs  of  mens  minds,  it  is 
not  to  be  expected,  that  all  men  mould  in  all  things 
fpeak  and  think  alike  ;)  but  let  this  liberty  be  confined 
within  the  bounds  of  modefly,  prudence,  and  love  ;  left 
it  mould  degenerate  into  petulant  licentioufnefs,  and 
turn  our  Zion  into  a  Babel. 

Thefe,  Reverend  and  Refptfted  Brethren,  are  my  ear- 
neft  wifhes  and  counfels,  which  I  recommend  to  your 
prudence,  faith,  and  piety  ;  as  I  do  yourfelves  and  your 
facred  labours,  to  the  grace  of  the  great  God  and  our 
Saviour  Jefus  Chrift,  who  can  make  you  perfecl  in  every 
good  work,  to  do  his  will,  working  in  you  that  which  is 
well  pleafing  in  his  fight ;  and  at  Itft,  after  you  have 


A   PACIFIC  ADDRESS.  43 

happily  fought  the  good  fight  of  faith,  can  blefs  you 
with  an  everlafting  crown  of  glory.  This  was  longfmce, 
and  i*  now,  the  moft  earnefl  wifh  of, 

Reverend  and  Refpetted  Brethren, 
Your  Fellow  -labourer,  and 
Servant  in  the  Lord, 


rrMiiM 


UTRECHT,  Oft.  20, 


. 


. 


THE 


O  ECONOMY 


OF      T  H  £ 


DIVINE    COVENANT*. 

BOOK     I. 

CHAPTER     I. 

Of  the  Divine  Covenants  in  general. 


w 


HOEVER  intends  to  difcourfe  on  the  fiibjefc  6f 

the  divine  covenant 5,  by  which  eternal  falvation  is  ad- 
judged to  man,  on  certain  conditions  worthy  of  God  and 
the  rational  creature,  ought  principally  to  endeavour, 
that  he  may  treat  thefe  heavenly  oracles  in  a  facred  and 
pure  manner;  and,  neither  through  rafhnefs  nor  pafTion, 
intermingle  any  thing,  which  he  is  not  firmly  perfuaded 
is  contained  in  thofe  records,  which  exhibit  the  copies  of 
thefe  covenants  to  us.  For  if  Zaleucus  prefcribed  it  as 
a  condition  to  the  contentious  interpreters  of  his  laws, 
*4  That  both  parties  mould  explain  the  meaning  of  the 
lawgiver,  in  the  affembly  of  the  thoufand  men,  with  hal- 
ters hanging  about  the  necks  of  each ;  and  that  whatever 
party  mould  appear  to  wreft  the  fenfe  of  the  law  to  the 
detriment  thereof,  mould,  in  the  prefence  of  the  thou- 
fand, end  their  lives  by  a  halter ;"  as  Poybius5  a  very 


46    OF  THE  COVENANTS  IN  GENERAL. 

grave  author,  relates  :*  If  the  Jews  and  Samaritans  in 
Egypt,  difputing  about  their  temple,  were  obliged  to 
plead  their  caufe  before  the  king  and  his  courtiers,  on 
this  condition  only,  that  "  the  advocates  of  whatever 
party  that  were  foiled,  fhould  be  punifhed  with  death," 
as  Jofephus  relates  ;t  he  muft  certainly  be  in  greater 
danger,  and  liable  to  forer  deftruclion,  who  fhall,  by  a 
rafh  wrefling,  pervert  the  facred  myfteries  of  the  divine 
coviRants  ;  while  our  Lord  openly  declares,  that.wAo- 
foever  Jliall  break  one  of  thefe  lea/I  commandments^  and 
Jliall  t'each  men  fo,  hejhall  be  called  the  leaft  in  the  king- 
dom of  heaven.^  It  is  not  therefore  without  a  kind  of 
facred  awe  that  I  begin  this  work  ;  praying  God,  that, 
laying  afide  every  prejudice,  I  may  fhew  myfelf  a  tract- 
able difciple  of  the  holy  writings,  and  may,  with  mo- 
deity,  impart  to  my  brethren,  what  I  think  I  have  learn- 
ed from  them  :  if  happily  this  my  poor  performance 
may  ferve  to  leflen  difputes,  and  clear  up  the  truth  /  than 
which  nothing  fhould  be  deemed  by  us  of  greater  im« 
portance. 

II.  Becaufe  it  is  by  words,  efpecially  the  wards  of 
thofe  languages,  in  which  God  has  been  pleafed  to  re- 
veal his  facred  myfteries  to  men,  that  we  can,  with  fuc- 
cefs,  arrive  at  the  knowledge  of  things  ;  it  will  be  worth 
while,  more  accurately  to  inquire  into  the  import  both 
of  the  Hebrew  word  B  E  R  i  T  H,  and  the  Greek  D  i  A  T  H  E  K  E, 
which  the  Holy  Spirit  makes  ufe  of  on  this  fubjeft. 
And*firft,  we  are  to  give  the  etymology,  and  then  the 
different  fignifications  of  the  Hebrew  word.  With  re- 
fpe£l  to  the  former,  the  learned  are  not  agreed.  There 
are  fome  who  derive  it  from  the  root  BAR  A,  which  in 
Piel  fignifiesto  cut  down  ;  becaufe,  as  we  (hall  prefent- 
ly  obferve,  covenants  ufed  to  be  folemnly  ratified  by 
cutting  animals  afunder.  It  may  alfo  be  derived  from 

*  Lib.  xii.  c,  7.      f  Antiq.*  J.  xiii.  c.  6.      $  Matth.  vi.  19* 


OF   THE  COVENANTS  IN  GENERAL.         47 


the  fame  root  in  a  very  cjiff^rent  (ignification.  For  as 
BAR  A  properly  fignifies  to  create,  fo  metaphorically  to 
ordain  or  (DIATITHESTHAI)  to  difpofe.  Whence  it 
happened,  that  the  Hellenift  Jews  ufed  TO  KTIZEIN  in 
the  fame  fignification.  Certainly  in  this  fenfe  Peter* 
calls  EXOUSIA,  power  appointed  by  men,  and  for  hu> 
man^purpofes,  ANTHROPINE  KTISIS,  the  ordinance  of 
man.  Which  too  the  famous  Grotius  appears  to  have 
learnedly  obferved  on  the  title  of  the  New  Teftarnent. 
Others  had  rather  derive  it  from  BARAH  as  SHEBITH 
from  SHABAH,  fignifying,  among  other  things,  to  cliufe. 
And  in  covenants,  efpecially  of  friendfhip,  there  is  a 
choice  of  perfons,  between  whom,  of  things  about  which, 
and  of  conditions  upon  which,  a  covenant  is  entered  in- 
to. Nor  is  this  improperly  obferved. 

III.  But  BERITH  is  ufed  in  the  holy  fcriptures  in 
different  fignifications;  fometimes  improperly,  and  fome- 
times  properly.  Improperly,  it  denotes  the  following 
things,  i.  An  immutable  ordinance  about  any  thing. 
In  this  fenfe  God  mentions  his  covenant  of  the  day,  and 
of  the  night  ;t  that  is,  that  fixed  ordinance;,  about  the 
uninterrupted  viciffitude  of  day  and  night,  whichj  is 
called  c  HOOK.,  that  \$,Jlatute  limited  or  fixed,  to  which 
nothing  ought  to  be  added,  or  taken  from  it.  In  this 
fenfe  is  included  the  notion  of  a  teftameni,  or  of  a  lad 
and  irrevocable  will.  Thus  God  faid,$  /  have  given, 
ihee,  and  thy  fens  and  thy  daughters  with  thee,  LECHAK 

NGOOLAM    BERITH    M  jE  L  AC  H  N  G  O  O  L  A  M   H  1  V,  by  afia~ 

tide  for  ever  ;  it  is  a  covenant  of  fait  for  ever.  This  ob* 
fervation  is  of  ufe  for  the  more  fully  underftanding  the 
nature  of  the  covenant  of  grace3  which  the  apoftle  pro- 
pofes  under  the  fimilitude  of  a  teftament,  the  execution 
of  which  depends  upon  the  death  of  the  teitatoiJ)  To 

*    i  Pet.  ii.  13.-        f  Jer.  rnziii.  20,         J  Chap.  xxxi.   36, 
§  Numb,  xviii.  19.          |l   Heb,  b:   15,  16,  17. 


OF   THE   COVENANTS    IN   CENZRAL. 

which  notion  both  the  Hebrew  BERITK,  and  the  Greek; 
r>iATHEKE,may  lead  us.  2.  A  fureand  fable pro'viife, 
though  it  be  not  mutual  :  HINMEH  ANOCHI  CORETH 
BERITK.  '  Behold,  I  make  a  covenant ;  before  all  thy  peo- 
ple, I  will  do  marvels.*  This  is  my  covenant  with  them  ; 
my  Spirit  Jliall  not  depart  from  them.i'  3.  It  fignifies  alfo 
a  precept  ;  and  to  cut  a  covenant  is  to  give  a  precept :  I 
made  a  covenant  with  your  fathers — -faying?  At  the  end  of 
feven  years  let  ye  go  every  man  his  brother.^  Hence  it 
appears  in  what  fenfe  the  decalogue  is  called  God's  cove- 
nant. Rut  properly,  it  fignifies  a  mutual  agreement  be- 
tween parties  with  refpeft  to  fomething.  Such  a  cove- 
nant took  place  between  Abraham  and  Mamre,  with  Ef- 
chol  and  Ener,  who  are  called  BAN  GALE  BERITH,  A- 
BR  AM,  confederates  with  Abraham.^  Such  alfo  was  that 
between  Ifaacand .  Abimelech  ;||  between  Jonathan  and 
David. 5  And  of  this  kind  likewife  is  that  of  which  w£ 
are  now  to  treat,  between  God  and  man. 

IV.  No  lefs  equivocal  is  the  DIATHEKE  of  the 
Greeks ;  which,  both  fingularly  and  plurally,  very  often 
denotes  ztejtament ;  as  Budseus**  (hews  from  liberates, 
yEichines,  Demofthenes,  and  others.  In  this  fenfe,  we 
hinted,  it  was  ufed  by  the  apoftle.tt  Sometimes  alfo  it 
denotes  a  Iaw9  which  is  a  rule  of  life.  For  the  Orphici 
and  Pythagoreans  liyled  the  rules  of  living  prefcribed  to 
their  pupils,  DI  AT n EKAI,  according  to  Grotius.  It  alfo 
frequently  iigniftes  an  engagement  and  agreement ;  where- 
fore Hefychi  us  explains  it  by  SUNOMOSIA,  confederacy. 
There  is  none  of  thefe  fignifications  that  will  not  be  of 
ufe  in  the  progrefs  of  the  work. 

V.,  To  make  a  covenant  the  Hebrews  call  BERITH 
EEROTH,  tojlnke  a  covenant^  in  the  fame  manner  as  the 

*  E'xod.  xxxiv.  10.  f  K  lix.  21.  J  Jer.  xxxiv.  13.  14. 
§  Gen.  xiv.  13.  |j  Gen.  xxvi.  28,  29.  <[  I  Sam.  xviii.  2.  **  In 
comment,  ling.  Crsec.  ft  Heb.  ix.  15. 


OF   THE  COVENANTS  IN  GENERAI,,         49 

Greeks  and  Latins,/erzVe,  icere,  percutereftzdus.  Which 
doubtlefs  took  its  rife  from  the  ancient  ceremony  of 
flaying  animals,  by  which  covenants  were  ratified.  Of 
this  rite  we  obferve  very  ancient  traces  ;*  whether  this 
was  then  firft  commanded  by  God,  or  borrowed  from 
the  cuftom  of  nations.  Emphatical  is  what  Polybiusf 
relates  of  the  Cynaethenfes,  EPI  TON  SPHACION  TOUS 

ORKOUS     KAI     TAS     PISTEIS     EDIDOSAN     ALLELOHS, 

Over  the  flaughtered  vitlims  they  took  afolemn  oath,  and 
plighted  faith  to  each  other.  Which  phrafe  is  plainly  fi- 
inilar  to  what  God  ufes,J  CORETHE  BERITHI  NGALE 
DSABACH,  thofe  that  have  made  a  covenant  with  me  by 
facrifice.  They  alfo  ufed  to  fafs  in  the  middle  between 
the  divided  parts  of  the  viclim  cut  afunder.$  Whoever 
wants  to  know  more  about  this  rite,  may  confult  Grotius 
on  Matth.  xxvi.  28.  Bochart  in  his  Hierozoicon,  book 
ii.  chap,  xxxiii.  p.  325,  and  Owen's  Theologum.  book 
iii.  chap.  i.  It  was  likewife  a  cuftom,  that  agreements 
and  contracts  were  ratified,  by  adhibiting  folemn  fcajls. 
Examples  of  this  are  obvious  in  fcripture.  Thus  it  is 
faid,  that  Ifaac,  having  made  a  covenant  with  Abime- 
lech,  made  a  great  feaft,  and  eat  with  them.||  In  like 
manner  acled  his  fon  Jacob,  after  having  made  a  cove- 
nant with  Laban.T  There  is  mention  of  a  like  federal 
feaft,  2  Sam.  iii.  20.  where  a  relation  is  given  of  the  feaft 
which  David  made  for  Abner  and  his  attendants,  who 
came  to  make  a  covenant  with  him  in  the  name  of  the 
people.  That  it  was  alfo  cuftomary  among  the  Hea- 
thens, the  mod  learned  Stuckius  (hews.** 

VI.  Nor  were  the fe  rites  without  their  fignificancy* 
The  cutting  the  animals  ajunder  denoted,  that  in  the 

*  Gen.  xv.  9,  10.  f  Lib.  iv.  p.  (mihi)  398.  |  Pfal.  1.  5. 
§  Jer.  xxxiv.  18.  (j  Gen.  xxvL  30.  f  Gen.  xxxi.  54.  **  In  An- 
tiq.  Convival.  1.  i.  c.  40. 

VOL.  L  G 


50    OF  THE  COVENANTS  IN  GENERAL. 

fame  manner  the  perjured  and  covenant-breaker  fhould 
be  cut  afunder,  by  the  vengeance  ^>f  God.  To  this  pur- 
pofe  is  what  God  fays,*  /  will  give  the  men  that  have 
tranfgrejfjed  my  covenant,  which  have  not  performed  the 
words  of  the  covenant  which  they  had  made  before  me^ 
when  they  cut  the  calf  in  twain,  and  faffed  between  tht 
farts  thereof- — I  will  give  them  into  the  hand  of  their  ene- 
mies j—a?id  their  dead  bodies  JJiall  be  for  meat  unto  the 
fowls  of  the  heaven^  and  to  thebeafts  of  the  earth.  Com- 
pare i  Sam.  xi.  7.  An  ancient  form  of  thefe  execrations 
is  extant  in  Livy.f  "  The  Roman  people  do  not  firft  fail 
m  thefe  conditions :  if  they  fhould,  through  public  re- 
folution  or  bafe  deceit,  do  thou,  O  Jupiter,  on  that 
day,  thus  flrike  the  Roman  people,  as  I  do  now  this  hog; 
and  ftrike  fo  much  the  heavier,  as  thou  art  ftronger  and 
more  powerful."  When  the  convenanters  paifed  thro' 
the  parts  cut  afunder,  it  was  intimated,  that  they  were 
united  by  the  clofeft  bond  of  religion  and  an  oath,  and 
now  formed  one  body,  as  VatablusJ  has  remarked.  Fe- 
deral feajls  were  tokens  of  a  fincere  and  lading  friendfhip. 
VII.  But  when  God,  in  the  folemnities  of  his  cove- 
nants with  men,  thought  proper  to  ufe  thefe  or  the  like 
rites,  the  fignificancy  was  much  more  auguft.  They 
who  made  covenant  with  God  by  facrifice,  not  only  fub- 
jefted  themfelves  to  punifhment,  if,  impioufly  revolting 
from  God,  they  flighted  his  covenant ;  but  God  like- 
wife  intimated  to  them,  that  all  the  {lability  of  the  cove- 
nant of  grace  was  founded  on  the  facrifice  of  Chrift,  and 
that  the  body  and  foul  of  Chrift  were  one  day  to  be  pul- 
led afunder.  All  the  promifes  of  God  in  him  are  yta^ 
and  in  him  Amen.§  His  blood  is  the  blood  of  the  New 
Tejlament^  in  a  far  more  excelleot  manner,  than  that 
with  which  Mofes  fprinkled  both  the  altar  and  the  CQ- 

*  Jer.  xxxiv.  18.  19,  20.         f  Lib.  z.        J  Ad  Gen.  xv.  jp, 
§  2  Cor.  i.  20.    ||  Matth.  xxvf.  28^ 


OF  THE  COVENANTS  IN  GENERAL.    51 

venanted  people.*  Thofe  facred  banquets,  \vith  which 
the  covenanted  were  entertained  before  the  face  of  the 
Lord,  efpecially  that  which  the  Lord  Jefus  hath  inftitu- 
ted  under  th.<£  New  Teftament,  do  moft  effe&ually  feal 
that  intimate  communion  and  fellowihip  that  is  between 
Chrift  and  believers. 

VIII.  There  are  very  learned  men,  who  from  this  rite 
would  draw  the  explication  of  that  phrafe,  which  we 
have  Num.  xviii.  19,  and  2  Chron.  xiii.  5.  of  a  covenant 
of  fait,  that  is,  of  a  covenant  of  friendfhip,  and  that  (ta- 
ble and  perpetual.     "  Which  feems  to  be  fo  denomina- 
ted, becaufe  fait  was  ufually  made  ufe  of  in  facrifices,  to 
denote  that  the  covenant  was  made  fure  upon  obferving 
the  cuftomary  rites  in  making  it,"  fays  the  celebrated  Ri- 
vet.t     Unlefs  we  would  rather  fuppofe,  that  a  regard  is 
here  had  to  the  firm  confidence  of  fait,  by  which  it  re- 
fifts  putrefaction  and  corruption,  and  in  a  manner  tends ^ 
to  eternity.     For  that  reafon,  Lot's  wife  is  thought  to 
have  been  turned  into  a  pillar  of  fait ;  not  fo  much,  as 
Auguftine  remarks,  to  be  as  afeafoning  to  ws,  but  to  Itand 
as  a  lafting  and  perpetual  monument  of  the  divine  judg- 
ment.    For  all  fait  is  not  fubjeft  to  melting.     Pliny 
tells  us,  that  the  Arabs  build  fome  walls  and  houfes  with 
blocks  of  fait,  and  cement  them  with  water. 

IX.  Having  premifed  thefe  things  in  general  about 
the  terms,  let  us  ROW  enqure  into  the  thing  itfelf,  and  the 
nature  of  the  covenant  of  God  with  man  :  which  I  thus 
define,     A  covenant  of  God  with  man  is  an  agreement  be* 
tween  God  and  man^  about  the  method  of  obtaining  con- 
fummate  happinefs,  with  the  addition  of  a  threatening  of 
eternal  de/lruclion^  with  which  the-  defpifer  of  the  hapgi- 
nefs  offered  in  thai  way  is  to  be  punijhed. 

*  Exod.  xxiv.  3,        f  In  Gen.  exercit.  1 36. 


53    OF  THE  COVENANTS  IN  GENERAL. 

X.  The  covenant  on  God's  part  comprifes  three 
things  in  the  whole,  i.  A  promife  of  confummate  hap- 
pinefs in  eternal  life.  2.  A  defignation  and  prefcription 
of  the  condition,  on  the  performance  of  which,  man  ac- 
quires aright  to  the  promife.  3.  A  penal  fantti  on  againft 
thofe  who  do  not  ftand  by  the  prefcribed  condition. 
All  thefe  things  regard  the  whole  man,  or  HOLOKLEKOS, 
according  to  Paul's  phrafe,  as  confifting  of  foul  and  bo- 
d)fc  To  each  part  God  promifes  happinefs,  of  each  he 
requires  fanclification,  and  to  each  he  threatens  deftruc- 
tion.  And  he  makes  this  covenant,  to  the  end  that  God 
may  appear  glorious  in  the  whole  man. 

XL  To  enter  into  fuch  a  covenant  with  a  rational 
creature,  formed  after  his  own  image,  is  entirely  becom- 
ing God,  and  worthy  of  him.  For  it  was  impoflible, 
but  God  fliould  propofc  himfelf  to  the  intelligent  crea- 
ture as  2i  pattern  of  holinefs,  in  conformity  to  which  he 
ought  to  form  himfelf  and  all  his  aQions,  carefully  pre- 
ferving,  and  always  rendering  aclive  that  original  righte- 
oufnefs,  with  which,  from  his  very  origin,  he  was  pre- 
fented  by  God.  God  cannot  but  bind  man  to  love, 
worihip,  and  feek  him,  as  the  chief  good.  And  it  can- 
not be  conceived,  how  God  requiring  man  to  love  and 
feek  him,  mould  refufe  to  be  found  by  man  loving,  i'cek- 
ing,  and  efteeming  him  as  the  chief  good,  and  as  fuch 
longing,  hungering,  and  thirfting  for  him  alone.  Who 
can  conceive  it  to  be  worthy  of  God,  to  fay  to  man,  I 
am  willing  that  you  feek  me  alone  ;  but  on  condition 
yoii  never  find  me  ?  I  am  willing  to  be  earneftly  longed 
for  by  thee  above  all  things,  with  hungering  and  thirfting 
after  me,  but  on  condition  you  never  be  fatisfied  with 
me  ?  Nor  does  the  juftice  of  God  lefs  require,  that  man 
rejecting  the  happinefs,  offered  on  the  moll  equitable 
terms,  mould  be  punifhed  with  the  privation  of  it,  and 
beiides  incur  the  feverefl  indignation  of  the  defpifed  De- 


OF  THE  COVENANTS  IN  GENERAL.    53 

ity.  Whence  it  appears,  that,  from  the  very  confidera- 
tion  of  the  divine  perfections,  it  may  be  fairly  deduced, 
that  he  has  prefcribed  a  certain  law  to  man,  and  that  as 
the  condition  of  enjoying  happinefs  ;  which  confifts  in  the 
fruition  of  God,  enforced  with  the  threatening  of  a  curfe 
againft  the  rebel.  In  which  we  have  juft  now  faid,  that 
the  whole  of  the  covenant  confifts.  But  of  each  of  thefe 
there  will  be  fuller  room  to  difcourfe  hereafter. 

XII.  Hitherto  we  have  confidered  the  covenant  of 
God,  as  that  of  one  party.  It  becomes  the  covenant  of 
two  parties,  when  man  confents  thereto,  embracing  the 
good  promifed  by  God,  engaging  to  an  exacl  obfervance 
of  the  condition  required,  and,  upon  the  violation  thereof^ 
voluntarily  owning  himfelf  obnoxious  to  the  threatened 
curfe.  This  the  fcripture  calls,  i  E N  G  A B R  EC H  A  BIB E- 
RITH  JEHOVAH,  to  enter  into  covenant  with  the  Lord  ;* 
to  enter  into  a  curfe  and  an  oalh.^  In  this  curfe  (PaulJ 
calls  it  H  o  M  o  L  o G  i  A,  profeffed  Jubjeclion)  confcience 
prefents  itfelf  a  witnefs,  that  God\s  ftipulation  is  juft, 
and  that  this  method  of  coming  to  the  enjoyment  of  God 
highly  becomes  God,  and  that  there  is  no  other  way  of 
obtaining  the  promifel  Whence  the  evils  which  God 
threatens  to  the  tranfgrefTors  of  the  covenant,  are  called 
the  curfe  s  of  the  covenant^  to  which  the  perfon  covenant- 
ing voluntarily  fubj^cted  himfelf.  The  effect  of  this 
curfe  on  the  man,  who  (lands  not  to  the  covenant,  is  cal- 
led the  vengeance  of  the  covenant  .\  We  have  a  form  of 
aftipulation  or  acceptance,  Pfal.  xxvii.  8.  For  thce*  i.e. 
in  thy  place  or  (lead,  my  heart  faith.  Seek  ye  my  face  ; 
thy  face,  Lord,  will  I  feek.  Where  the  voluntary  aftipu- 
lation of  the  believing  heart  anfwers  to  the  ftipulatiou 
made,  in  the  name  of  God,  by  confcience  his  miniitcr. 

*  Deut.  xxix.  12.         f  Neh.  x.  29.         J  2  Coiv  Ix.  1.3. 
§  Deut.  xxix,  20.         jj  Lev.  x;cvi.  25, 


54         OF   THE  COVENANTS  IN  GENERAL, 

XIII.  Man,  upoo  the  propofal  of  this  covenant, 
could  not,  without  guilt,  refufe  this  aftipulation.  i»  In 
virtue  of  the  law,  which  univerfally  binds  him,  humbly 
to  embrace  every  thing  propofed  by  God  ;  to  whom  it 
is  of  the  efience  of  the  rational  creature  to  be  fubjeft  in 
every  refpeft.  2.  On  account  of  the  high  excellency  of 
God,  whofe  province  it  is  to  difpofe  of  his  own  bene- 
fits, and  fix  the  condition  of  enjoying  them,  with  fu- 
preme  authority  :  and  at  the  fame  time  to  enjoin  man, 
to  drive  for  the  polTeffion  of  the  bleffings  offered,  on 
the  condition  prefcribed.  Whence  this  covenant,  as 
taking  place  between  parties  very  unequal,  affumes  the 
nature  of  thofe  engagements,  which  the  Greeks  called 

PROSTAGMATA,    Or,    SUNTHEKAI      EK     TON    EPITAG- 

MATON,  injunfticns,  or  covenants  from  command s;  of 
which  Grotius  fpeaks.*  Hence  it  is  that  Paul  tranflates 
the  words  of  Mofes,  Behold  the  blood  of  the  covenant^ 
'which  the  Lord  hath  made  with  you,  thus,t  TOUTO  TO 

HAIMA     TES     DIATHEKES,      HES     ENETEILATO     PROS 

HUM  AS  HO  THEOS.  This  is  the  blood  rf  the  teftament, 
'which  God  hath  'enjoined  unto  you.%  It  is  not  left  arbi- 
trary to  man,  to  accept  or  rejecl,  at  his  pleafure,  God's 
covenant.  Man  is  commanded  to  embrace  it,  breath- 
ing after  the  promifes,  in  the  way  pointed  out  by  the 
covenant.  Not  to  defire  the  promifes,  is  to  refufe  the 
goodnefs  of  God  ;  to  rejecl  the  precept^  is  to  deny  the 
fovereignty  and  holinefs  of  God.  Not  to  fubmit  to  the 
fanttion,  is  to  deny  die  juftice  of  God.  Therefore  the 
apoftle  fays  of  God's  covenant,  that  NENOMOTHETE- 
TAI,  it  is  reduced  to  the  form  of  a  law$  by  which  man 
is  obliged  to  an  acceptance.  3.  It  follows  from  that 
love,  which  man  naturally  owes  to  himfelf,  and  by 
which  he  is  carried  to  the  chief  good  ;  for  enjoying  of 

*  De  jure  beliis  et  pads,  cap.  xv.  §  6.        f  Erod.  xxi?.  8. 
±  Heb.  ix.  20.         §  Heb.  viii.  6. 


Of   THE  COVENANTS   IN  GENERAL.         55 

which  there  remains  no  method  befides  the  condition, 
prefcribed  by  God.  4.  The  very  confcience  of  man 
dictates,  that  this  covenant  is  in  all  its  parts  highly  equit- 
able. For  what  can  be  conceived  even  by  thought  more 
reasonable,  than  that  man,  efteeming  God  as  his  chief 
good,  mould  feek  to  be  delighted  in  him,  and  rejoice 
at  the  offer  of  that  good  ?  that  he  fhould  readily  receive 
the  law,  which  is  a  tranfcript  or  copy  of  the  divine  ho- 
linefs,  as  the  rule  of  his  nature  and  actions  ?  in  fine,  that 
he  mould  fubmit  his  guilty  head  to  the  mofl  juft  venge- 
ance of  the  Deity,  if  he  mould  happen  to  make  light  of 
this  promife,  and  violate  the  law  ?  From  which  it  fol- 
lows, that  man  was  not  at  liberty  to  reject  God's  cove- 
nant. 

XIV.  God  by  this  covenant  acquires  no  new  right 
over  man  :  which,  if  we  rightly  confider  the  matter, 
neither  is  nor  can  be  founded  on  any  benefit  of  God,  or 
mifdemeanor  of  man,  as  Arminius  argues  :  nor  in  any 
thing  without  God  ;  the  principal  or  alone  foundation 
of  it  being  the  fovereign  majefty  of  the  moft  high  God. 
Becaufe  God  is  the  blejfed^  and  molt  fufficient  for  all 
felicity,  therefore  he  is  alfo  the  only  Potentate,  as  Paul 
joins  thefe  two  together.*  Nor  can  God's  power  and 
right  over  the  creatures,  be  derived  from  or  increafed 
by  any  thing  extriniic  to  God.  This  ought  to  be  deem- 
ed unworthy  of  God's  fovereignty  and  independence  :  of 
which  we  mail  foon  treat  more  fully.  Only  God,  in 
this  covenant,  mews  what  right  he  has  over  man.  But 
man,  accepting  the  covenant,  and  performing  the  con- 
dition, by  thefe  performances  acquire  fame  right  to  de- 
mand of  God  the  promife.  For  God  has,  by  his  pro- 
mifes,  generoufly  made  himfelf  a  debtor  to  man.  Or, 
to  fpeak  in  a  manner  more  becoming  God,  he  has  been 

*  i  Tim.  vi.  1, 


56    OF  THE  COVENANTS  IN  GENERAL. 

pleafed  to  make  his  performing  his  promifes,  a  debt  due 
to  himfelf,  to  his  goodnefs,  juflice,  and  veracity.  And  to 
man  in  covenant,  and  continuing  (ledfaft  therein,  he  has 
granted  the  right  of  expecting  and  requiring,  that  God 
fhould  fatisfy  his  goodnefs,  juftice,  and  truth,  by  the 
performance  of  his  promifes.  And  thus  man  confenu 
ing  to  the  covenant,  makes  God  fay,  that  he  will  be  a  God 
to  him.*  That  is,  liberty  is  given  to  him  to  glory  in 
God,  as  his  God,  and  to  expect  from  God,  that  he  will 
become  to  man  in  covenant  with  him,  what  he  is  to  him- 
felf, a  fpring  of  confummate  happinefs. 

XV.  We  find  two  covenants  of  God  with  man  in 
fcripture  :  the  covenant  of  works,  otherwife  called  the  co- 
venant of  nature,  or  the  legal ;  and  the  covenant  of  grace. 
So  the  apoftle  teaches  us  to  diftinguifh,  Rom.  iii.  27, 
where  he  mentions  the  law  of  works,  and  the  law  of  faith  : 
by  the  law  of  works  understanding  that  do&rine,  which 
points  out  the  way,  in  which,  by  means  of  works,  falva- 
tion  is  obtained;  and  by  the  law  of  faith,  that  doctrine 
which  mews  the  way,  in  which,  by  means  of  faith,  falva- 
tion  is  obtained.  The  form  of  the  covenant  of  works  is, 
The  man  which  doth  thofe  things, /hall  live  by  them.'}'  That 
of  the  covenant  of  grace  is,  Whofoever  believcth  in  him, 
Jliall  not  be  aJJiamed.^  Thefe  covenants  agree  in  this  : 
i.  That,  in  both,  the  contracting  parties  are  the  fame, 
God  and  man.  2.  In  both,  the  fame  promife  of  eternal 
life,  confiding  in  the  immediate  fruition  of  God.  3. 
The  condition  of  both  is  the  fame,  perfect  obedience  to 
the  law  prefcribed.  For  it  is  not  worthy  of  God  to  ad- 
mit man  to  a  blefled  communion  with  him,  but  in  the 
\vayofuntaintedholinefs.  4.  In  both  is  the  fame  end, 
the  glory  of  the  moft  undefiled  holinefs  of  God.  But 
they  differ  in  the  following  refpecls.  i.  The  character 

*  Deut.  xxvi.  17.         f  Rom,  x.  5.         t  Ibid.  ver.  n; 


OF  THE  COVENANTS  IN  GENERAL,    57 

or  relation  of  God  and  man  in  the  covenant  of  works,  is 
different  from  that  in  the  covenant  of  grace.     In  the  for- 
mer God  afts  as  the  fuprcme  lawgiver,  and  the  chief  good, 
rejoicing  to  communicate  his  happinefs  to  his  innocent 
creature.     In  the  latter,  as  infinitely  merciful,  adjudg- 
ing life  to  the  elect  finner  agreeably  to  his  wifdom  and 
juftice.     2.   In  the  covenant  of  works  there  was  no  me- 
diator.    The  covenant  of  grace  has  a  mediator,  Chrifl. 
3.  In   the  covenant  of  works,  the  condition  of  perfect 
obedience  was  required,  to  be  performed  by  man  himfelf 
in  covenant.     In  the  covenant  of  grace,  the  fame  condi- 
tion is  propofed,  as  to  be  performed  or  already  perform- 
ed by  a  Mediator.     And    in  this  fubftitution  of  the  per- 
fon  confifts  the  principal  and  eifential  difference  of  the 
covenants.     4.  In  the  covenant  of  works,  man  is  con- 
fidered  as  working,  and   the  reward,  as  to  be    given  of 
debt  ;  and  confequently  man's  glorying  is  not  excluded, 
by  which  as   a  faithful    fervant  he  may  glory   upon  the 
right  difcharge  of  his  duty,  and  demand  the  reward  pro- 
mifed  to  his  work.     In  the  covenant  of  grace,  the  man 
in  covenant,  ungodly  in  himfelf,  is  confidered  as  believ- 
ing ;  eternal  life  being  given   to  man,  as  the   merit  of 
the  Mediator,  out  of  free  grace,  which  excludes  all  boaft- 
ing,'  except  that  by  which  the  believing  finner  glories  in 
God,  as  a  merciful  Saviour.     5.   In   the  covenant  of 
works,  fomething  is   required  of  man,  as  a  condition, 
which  being  performed  entitles  him  to  the  reward.     The 
covenant  of  grace,  with   refpecl  to  us,  confifts  of  the 
pure  promifes  of  God,  in  which  the  Mediator,  the  life 
to  be  obtained  by  him,  the  faith  by  which  we  may  be 
made   partakers  of  him,  and  of  the  benefits  purchafed 
by  him,  and   perfeverance  in  that  faith,  in  a  word,  the 
whole  of  falvation,  with  all  things  necefiary  to  it,  are 
ablblutely  promifed.     6.  The  fpecial  end  of  the  cove- 
VOL.   I.  H 


58  OF   THE  CONTRACTING  PAKTIZS. 

nant  of  works,  was  the  manifeftation  of  the  holintf^ 
goodncfs,  andjufticc  of  God,  fhining  forth  in  the  moft 
perfect  law,  in  the  moft  liberal  promife,  and  in  the  re- 
compenfe  of  reward  to  be  given  to  thofe  who  heartily 
feek  him.  Thefpecial  end  of  the  covenant  of  grace,  is 
the  praifc  of  the  glory  of  his  grace,*  and  the  revelation 
of  his  unfearchable  and  manifold  wifdom  :  which  per- 
fections of  God  fhine  forth  with  a  iplendid  luftre  in  the 
gift  of  a  Mediator,  by  whom  complete  falvation  is 
brought  to  the  finner,  without  tarni thing  the  honor  of 
the  holinefs,  juftice,  and  truth  of  God.  To  this  may 
be  added  a  demonftration  of  the  divine  all-fufficiency^ 
by  which  not  only  man,  but,  what  is  more  furprizing, 
even  a  finner,  may  be,  and  is  actually  brought  to  God, 
All  thefe  thiags  will  be  more  fully  and  clearly  explain- 
ed in  what  follows. 

*  Eph.  i.  & 


CHAP.     II. 

Of  the  contracting  parties  in  the  covenant  of  works. 


W: 


E  begin  with  the  confideration  of  the  covenant  of 
works  ;  which  is  otherwife  called  of  the  law,  and  of  na- 
ture, becaufe  it  is  prescribed  by  the  law,  requires  works 
as  the  condition,  and  is  founded  upon  and  coeval  with 
nature.  This  covenant  is,  An  agreement  between  God 
and  Adam,  formed  after  the  image  of  God,  as  the  head 
and  chief  of  all  mankind,  by  -which  God  promifed  eternal 
life  and  happinefi  to  him,  if  he  yielded  the  mojl  perfect 
obedience  to  all  his  commands ;  fubjoining  a  threatening 
of  death,  if  he  tranfgrtffed  in  the  haft  point ;  and  Adam 


THE  CONTRACTING  PARTIES.  59 

ctcepted  this  condition.  To  this  purpofe  are  thefe  two 
fentences,  afterwards  inculcated  on  the  repetition  of  the 
law,  Lev.  xviii.  5.  and  Dent,  xxvii.  26. 

II.  That  thefe  things   may  be  the  better  underftood, 
thefe  four  things  are  to  be  explained,      i.   The  contratt- 
ing  parties.     2,   The  condition  prefcribed  in  the  covenant. 
3.   TIu  promifes.     4.  The  threatening. 

III.  The  contracting  parties  here  are  God  and  Adam. 
God,  as  Sovereign  and  fupreme  Lord,  prefcribing  with 
abfolute  power  what  he  judges  equitable  ;  as  good  him- 
felf,  or  the  chief  good,  promifing  communion  with  him- 
felf,  in   which  man's  principal   happinefs  lies,  to  him 
being  obedient,  and  doing  what  is  well  pleajing  to  him  : 
as  f elf -righteous,  or  fovereignly  jujl,  threatening  death 
to  the   rebel.     Adam  fuftained  a  twofold  relation,     i. 
As  man.     2.  As  the  head  and  reprefentative  of  mankind. 
In  the  former  relation  he  was  a  rational  creature,  under 
the  law  to  God,  upright,  created  after  the  image  of  God, 
and  furnifhed   with  fufficient  powers  to  fulfil  all  righte- 
oufnefs.     All  thefe  things   are   prefuppofed  in  man,  to 
render  him  a  fit  object  for  God  to  enter  into  covenant 
with. 

IV.  Man  therefore  ju  ft  dropt  from  the  hands  of  his 
Creator,  had  a  foul  illuminated  with  rays  of  divine  light, 
and  adorned  with  the  brightelt  wifdom ;  whereby  he  was 
not  only  perfectly  matter  of  the  nature  of  created  things, 
but  delighted  himfelf  in  the   contemplation  of  the  fu- 
preme and  uncreated  truth,  having  the  eyes  of  his  un- 
derftanding  continually  directed  to  the  perfections  of  his 
God;  from  the  confidcration  of  which  he   gathered,  by 
the  mod  difcreet  reafoning,  what  was  jutt  and  equitable, 
what  worthy  of  God  and  of  himfelf.     To  this  was  added 
the  purefl  holinefs  of  will,  acquiefcing  in  God  as  the  fu- 
preme  truth,  revering  him  as  the  mod  dread  majefty, 
loving  him  as  the  chief  and  only  good5  ancl^for  the  fake 


6o  OF    THE   CONTRACTING   PARTIES. 

of  him,  holding  dear  'whatever  his  mind  divinely  taught 
diftated  to  him  to  be  acceptable,  like  to,  and  exprellive 
of  his  perfections,  in  fine,  whatever  contributed  to  the  ac- 
quiring, an  intimate  and  immediate  union  with  him  ;  de- 
lighting in  the  fellowfhip  of  his  God,  which  was  now  al- 
lowed, him;  panting  after  further  communion,.raifinghim- 
felf  thereto  by  the  creatures,  as  fo  many  fteps ;  and  finally, 
celebrating  the  moft  unfpotted  holinefs  of  God  as  the 
moft  perfect  trarifcript  of  him,  according  to  which  he  was 
to  ftrive  with  his  utmoft  might  to  frame  himfelf  and  his 
aclions  as  exactly  as  poffible.  This  is,  as  Elihu  empha- 
tically expreffed  it,  to  delight  himfelf  with  God,  or  to  will 
with  God.*  This  was  attended  with  a  moft  regular  tem- 
perature of  the  whole  body^  all  whofe  members,  as  inftru- 
ments  of  righteoufnefs,  prefented  themfelves  ready  and 
alert  at  the  intimation  of  his  holy  will.  For  it  did  not 
become  the  Deity  to  form  a  rational  creature  for  any 
other  purpofe  than  his  own  glory.  This  no  rational 
creature,  but  what  is  wife  and  holy,  could  either  per- 
ceive or  celebrate,  as  mining  in  the  other  works  of  God. 
If  it  was  deftitute  of  this  light,  and  deprived  of  this.en- 
dowment,  what  could  it  have  proved  but  the  reproach  of 
its  creator,  and  moft  unfit  to  anfwer  the  end  of  his  crea- 
tion ?  All  thefe  particulars  the  wifeft  of  Jdngs  has  ex- 
prefTed  with  the  moft  ftriking  fimplicity,  Lo,  this  only 
have  I  found)  that  God  has  made  man  upright,  t 

V.  What  I  have  juft  faid  of  the  wifdom  of  the  fir  ft 
man,  ought,  I  think,  to  be  extended  fo  far,  as  that,  in 
the  ftate  of  innocence,  the  myftery  of  the  Trinity  was 
not  unknown  to  him.  For  -it  is,  above  all  things,  necef- 
fary  for  the  perfection  of  the  human  underilanciing,  to 
be  well  acquainted  with  what  it  ought  to  know  and  be- 
lie ve?  concerning  its  God.  And  it  may  be  juilly  doubt- 

*  Job  xxxiw  9.  -       f  Eccl.  rii.  29. 


OF   THE"  CONTRACTING   PARTIES.  61 

ed,  whether  he  does  not  worfhip  a  God  entirely  unknown, 
nay,  \vhether  he-  at  all  worfhips  the  true  God,  \vho  does 
not  know  and  worihip  him,  as  fubhftinc;  in  three  perfonsl 
He  who  rcprefents  God  to  himfelf  in  any  other  light, 
reprefents  not  God  to  himfelf,  but  a  phantom  and  idol  of 
his  own  brain.  Epiphanius*  leems  to  have  had  this  argu- 
ment in  view,  when  he  thus  wrote  of  Adam  :  "  He  was 
no  idolater ;  for  he  knew  God  the  Father,  and  the  Son, 
and  Holy  Spirit.  And  he  was  a  prophet,  and  knew 
that  the  Father  laid  to  the  Son,  Let  us  make  man." 

VI.  Thefe  words  fu'rnifh  a  new  argument.  For  fince 
God,  in  the  work  of  creation,  manifefted  hhnfelf  three, 
the.  Father  made  the  world  by  the  Son  ;t  the  Holy  Spirit 
cheriihed  the  waters  by  brooding  upon  them  ;  and  fo 
the  whole  Trinity,  by  mutual  confultation,  adclreiTed 
themfelves  to  the  creation  of  man  ;  it  is  not  credible  that 
the  Trinity  was  entirely  unknown  to  the  firii  man  ;  uri- 
lefs  we  can  fuppofe  him  ignorant  of  his  Creator,  who  ve- 
rily was  both  the  Son  and  the  Holy  Spirit.  It  cannot 
certainly  be  without  defign,  that  the  fcripture,  when 
fpeaking  of  man's  Creator,  fo  often  ufes  the  plural  num- 
ber, as  If.  liv.  5.  KI  BONGALAICH  N  GO  S  A  I  C  H,  which 

literally  fignifies,  thy  hufbands  thy  makers.  Pfal.  cxlix. 
2.  ISMACH  ISRAEL  BENGosAV,  Let  lfi~ael  rejoice  in 
his  Makers.  Nay,  he  requires  man  to  attend  to  this,  and 
engrave  it  on  his  mind,  Eccl.  xii.  i.  UDSECHOR  /ETH 
BOR  ACH.\,  Remember  thy  Creators.  It  is  criminal  when 
man  neglecls  it,  and  fays  not,  A  j  EH  /ELOAH  NGOSAI, 
Where  is  God  my  Makers?  Job  xxxv.  10.  Which 
phrafes,  unlefs  they.be  referred  to  a  Trinity  of  perfons, 
might  appear  to  be  dangerous.  But  it  is  abfurd  to  fup- 
pofe Adam  ignorant  concerning  -his  Creator,  of  that 
which  God  does  not  differ  his  poderity  to  be  ignorant 

*  In  Panario,  p.  9.         f  Kvb.  i.  2. 


. 


62  OF   THE  CONTRACTING  PARTIES. 

of  at  this  time  ;  and  this  the  rather,  that  God  created 
inan  for  this  end,  to  be  the  herald  of  his  being  and  per- 
feftions  in  the  new  world.  But  it  undoubtedly  tends  to 
the  glory  of  God,  that  he  fhould  particularly  celebrate, 
not  only  the  perfections  of  God,  but  alfo  how  they.dif- 
play  themfelves  in  the  diftincl  perfons  of  the  Deity,  and 
in  the  manner  and  order  of  their  operation.  Excellent, 
ly  to  this  purpofe  fpeaks  Bafil  of  Seleucia  :*  "  You 
lake  particular  notice  of  this  expreflion,  Lei  us  make  man. 
Again,  this  word  ufed  plurally  hints  at  the  perfons  of  the 
Godhead,  and  prefents  a  Trinity  to  our  knowledge. 
The  knowledge  of  it  therefore  is  coeval  -with  the  creation. 
Nor  fliould  it  feem  ftrange,  that  afterwards  it  fhould  be 
taught;  fmce  it  is  one  cj  thofe  things,  of  which  mention 
was  made  in  the  veryfirjl  creation." 

VII.  I  confefs,  Adam  could  not,  from  the  fole  con- 
templation of  nature,  difcover  this  myftery  without  re- 
velation. But  this  I  am  fully  perfuaded  of,  that  God 
revealed  fome  things  to  man,  which  nature  did  not  dic- 
tate of  herfelf.  For  whence  did  he  know  the  command 
about  the  tree  of  knowledge,  and  whence  the  meaning  of 
the  tree  of  life,  but  by  God's  declaring  it  to  him  ?  whence 
the  knowledge  of  fuch  a  creation  of  his  wife,  as  to  pro- 
nounce her  flefhof  his  flefh,andbone  of  his  bone,but  from 
divine  revelation  ?  Seeing  then  God  hath  revealed  to  man 
many  things,  and  thofe  indeed  not  of  fuch  importance, 
why  fliould  we  believe  that  he  concealed  from  him  that 
very  thing,  the  knowledge  of  which  was  eminently  condu- 
cive to  the  perfection  of  man,  and  the  honor  of  God  ? 
Therefore  a  learned  man  did  not  think  rightly,  who  in- 
lifls,  that  the  knowledge  of  the  Trinity  exceeded  the  hap, 
finefs  of  Adam's  Jlate^  which  was  merely  natural.  For  it 
was  not  fo  merely  natural,  as  if  Adam  knew  nothing  but 

*   Seim  ii. 


OF     THE    CouN'TRACTING    PARTIES.  63 

what  the  confideration  of  nature  only  could  fugged. 
The  contrary  we  have  jud  (hewn.  And  it  mult  be 
deemed  to  have  been  natural  to  that  date,  that  man  be- 
ing upright,  and  enjoying  familar  converfe  with  his  God, 
fhould  learn  from  his  own  mouth  what  might  render  him 
fitter  to  celebrate  his  praifes.  The  very  learned  Zan- 
chius*  obferves,  that  mod  of  the  fathers  were  of  that 
opinion,  that  Adam,  being  fuch  ^nd  fo  great  a  friend  of 
God  before  his  fall,  feveral  times  faw  God  in  a  bodily 
appearance,  and  heard  him  fpeak.  He  adds,  But  this 
was  "  always  the  Son  of  God."  And  a  little  after, 
"  Chrid  therefore  is  that  Jehovah,  who  took  Adam  and 
placed  him  in  paradife,  and  fpoke  to  him."  Thus  the 
ancients  believed,  that  the  Son  of  God  did  then  alfo  re- 
veal  himfelf  to  Adam,  and  converfed  with  him. 

VIII.  And  this  faying  appears  a  little  too  bold  : 
"  -That  the  ceconomy  fubfiding  between  the  Three  per- 
fons,  is  fo  principally  employed  in  procuring  the  falva- 
tion  of  the  human  race,  that  the  knowledge  thereof 
could  not  belong  to  the  date  of  innocence.,  in  which 
there  was  no  place  for  falvation  or  redemption."  For 
Mofes  declares  the  ceconomy  of  the  divine  pcrfons  at 
the  very  creation.  And  the  gofpeU  while  it  explains 
that  admirable  ceconomy,  as  taken  up  in  procuring  the 
falvation  of  mankind,  at  the  fame  time  raifes  our  thoughts 
to  that  (Economy,  which  was  manifeded  in  the  fird  cre- 
ation of  the  world.  If  now  it  is  profitable  and  pleafant 
for  us  to  think,  that  the  Son  of  God  our  Saviour  is  the 
beginning  of  the  creation  of  God^C  by  whom  were  erected 
thrones  and  dominions*  things  vifible  and  invijible,  that 
he  might  hav.e  the  pre-eminence  in  all  things.^  chief  as 
well  in  the  works  of  nature  as  grace  ;  and  that  the  Holy 
Spirit,  now  fitting  up  a  new  world  of  grace  in  our  hearts, 

*  Decrcat.  horn.  1.  i.  c,  i.  §  12,  -j-  Rev.  iii.  14. 

fColi.  1 6.  1 3. 


64  Oi    THE    CONTRACTING   PARTIES. 

did  at  fir  ft  brood  on  the  waters,  and  made  them  preg- 
nant with  fo  many  noble  creatures ;  and  thus  to  afcend 
to  the  con  fi  deration  of  the  fame  oeconomy  in  the  works 
of  creation  and  nature,  which  is  now  revealed  to  us  in 
the  work  of  falvation  and  grace  :  who  then  can  refufe 
that  upright  Adam  had  the  fame  knowledge  of  God  in 
three  perfons,  though  he  might  be  ignorant  what  each 
perfon,  in  his  order,  was  to  perform  in  faving  finners  ? 
Add  to  this,  that  though,  in  that  (late  of  Adam,  there 
was  no  room  for  redemption,  yet  there  was  for  falvation.) 
and  eternal  life  :  the  fymbol  of  which  was  the  tree  of 
life,  which  even  then  bore  the  image  of  the  Son  of  God. 
See  Rev.  ii.  7.  For  in  him  was  life,  John  i.  4.  ;  which 
fymbol  had  been  in  vain,  if  the  meaning  thereof  had 
been  unknown  to  Adam. 

IX.  In  this  rcclitudeof  man  principally  confifts  that 
image  of  God,  which  the  fcripture  fo  often  recommends ; 
and  which  Paul  exprefsly  places  in  knowledge,*  in  righte- 
cufnefs  and  true  ho  line fs.^  In  which  places  he  fo  defcribes 
the  image  of  God,  which  is  renewed  in  us  by  the  Spirit  of 
grace,  as  at  the  fame  time  to  hint,  that  it  is  the  fame 
vith  that  after  which  man  was  originaliy  created.  And 
there  cannot  be  different  images  of  God.  For  as  God 
cannot  but  be  wife  and  holy,  and,  as  fuch,  be  a  pattern 
to  the  rational  creature  ;  it  follows,  that  a  creature  wife 
and  holy  is  the  expreffion  of  God  in  thefe  his  qualities. 
And  it  is  quite  jmpoflible,  but  God  muft  own  his  own 
likenefs  to  confift  in  this  rectitude  of  the  wtiole  man  ^ 
or  acknowledge  a  foolifh  and  perverfe  creature  to  be 
like  him  :  which  would  be  an  open  denial  of  his  perfec- 
tions. It  has  been  prettily  obferved  by  a  very  learned 
man,  that  HOSIOTESTES  ALETHEIAS,  true  holinef^ 
is  not  only  oppofed  to  TE  HUPOKRISEI,  hypocrify  or 

*  Col.  Hi.  ic.        f  Eph.  iv.  24. 


OF   THE  CONTRACTING  PARTIES.  65 

dijfinulation,  or  to-  T  E  T  u  p*i  K.  E  K  A  T  H  A R o  T  E  T  i ,  typical 
purity ',  but  that  it  denotes  a  holyftudy  of  truth ,  proceed- 
ing from  the  love  of  God.  For  HOSIOS,  to  which  an- 
fwers  the  Hebrew  CHAMUD,  (ignifies  in  fcripture  one 
ftudious  in  and  after  good.  This  HOSIOTES  TES  ALE- 
THEIAS,  true  holinefs,  denotes  fuch  a  defire  of  pleafmg 
God,  as  is  agreeable  to  the  truth  known  of  and  in  him, 
and  loved  for  himfelf. 

X.  But  I  fee  no  reafonwhythe  fame  learned  perfon 
fhould  have  DIKAIOSUNE,  righteoufnefs^  mentioned  by 
Paul,*  to  be  a  privilege  peculiar  to  the  covenant  of 
grace,  which  we  obtain  in  Chrift,  and  which  Adam  had 
not ;  meaning  by  righteoufnefs  a  title  to  eternal  life  ; 
which,  'tis  owned,  Adam  was  without,  as  the  courfe  of 
his  probation  was  not  yet  finifhed.  In  oppofition  to 
this  affertion,  I  offer  the  following  things  to  confidera- 
tion.  i.  There  is  no  neceffity  far  underftanding  by 
righteoufnefs  a  right  to  eternal  life.  For  that  term  often 
denotes  a  virtue,  and  a  fixed  refolution  of  giving  every 
one  his  due  ;  as  Eph.  v.  9.  where  the  apoftle,  treating 
of  fan£tifica4:ion,  writes,  The  fruit  of  the  Spirit  is  in  all 
goodnefs,  and  righteoufnefs  and  truth.  The  "learned 
perfon  himfelf  obferved  this,  who  elfewheret  fpeaks 
thus  :  "  Righteoufnefs  is,  firft,  the  reclitude  of  aftions, 
whether  of  the  foul  or  of  the  members  ;  and  their  agree- 
ment with  found  reafon  ;  namely,  that  they  may  ealily 
avoid  condemnation  or  blame,  and  obtain  praife.  So 
Tit.  iii.  5.  Works  of  righteoufnefs.  And  hence  the  deno- 
mination of  juft  or  righteous,  denotes  a  blatneiefs  or 
praife-worthy  perfon,"  Since  then  that  word  fignifies 
•eifewhere  fuch  a  reclitude,  why  not  here  too  ?  efpeci- 
ally  fmce  it  is  indifputable  that  fuch  righteoufnefs  be- 

*  Eph.  iv.  24.  f  In  Gen.  v.  §  9. 

'    VOL.*  I.  I 


66          OF   THE  CONTRACTING   PARTIES. 

longed  to  the  image  of  God  in  Adam.  2.  It  ought  not 
to  be  urged,  that  righteoufnefs  here  is  joined  with  koli- 
nefs,  and  therefore  fo  to  be  diftinguifhed  from  it,  as  that 
the  latter  fhould  denote  an  inherent  good  quality,  and 
the  former  a  right  to  life.  For  it  may  be  anfwered,  \J19 
That  it  is  no  unufual  thing  with  the  Holy  Spirit,  to  ex- 
prefs  the  fame  thing  by  different  words.  "  It  is  to  be 
obferved,"  fays  Urfinus,*  "  that  righteoufnefs  and  holi- 
nefs  in  us  were  the  fame  thing  before  the  fall,  namely, 
an  inherent  conformity  to  God  and  the  law."  Nor  does 
the  celebrated  Cocceius  himfelf  refufe  this  :f  But 
TZ^D^EK  righteoufnefs,  if  you  confider  the  law  of  works 
fignifies,  in  the  largeft  fenfe,  every  thing  that  is  honeft, 
every  thing  that  is  true,  every  thing  that  is  holy."  2^/y, 
If  we  mould  fuppofe  that  righteoufnefs  ought  to  be  dif- 
tinguifhed from  holinefs^  it  does  not  follow  that  it  ought 
to  be  diftinguifhed  in  this  manner.  For  there  are  to  be 
found  teftimonies  of  this  kind,  in  which  no  fuch  diftinc- 
tion  can  take  place  ;  as  Luke  i.  74,  75. — Serve  him  in 
holinefs  and  righteoufnefs  before  him  :  and  i  Theff.  ii. 
10.  Ye  are  witnejfes  and  God  alfo^  how  holily,  and  juftly, 
and  unblameably  we  be  have  d.ourf elves  among  you  that  be- 
lieve.  Add  i  Kings  .iii.  6. — He  walked  before  thee  in 
truth,  and  in  righteoufnefs^  and  in  uprightnefs  of  heart. 
Where  righteoufnefs,  though  added  to  holinefs,  can 
fignify  nothing  but  a  virtue  of  the  foul,  and  the  exercife 
of  it.  3.  If  we  would  abfolutely  diftinguifh  the fe  two 
things,  it  may  be  done  many  ways,  (i.)  So  as  to  refer 
holinefs  to  God,  righteoufnefs  to  men.  Thus  Philo, 
concerning  Abraham,  fays,  "  Holinefs  is  confidered  as 
towards  God  ;  righteoufnefs  as  towards  men."  And  the 
Emperor  Marc  AntonineJ  fays  of  Socrates,  "  He  was 
inhuman  things  righteous,  in  divine,  holy."  (2.)  Or 

*  In  queft.  1 8.  catech.     f  In  Pfal.  xv.  §  11.     J  Lib.  vii.  §  66 


OF   THE  CONTRACTING  PARTIES.          67 

fo  as  to  fay,  that  univerfal  virtue  is  denoted  by  both 
words  ;  (for  even  righteoufncfs  is  faid  of  the  worfhip  of 
God,  Luke  i.  75,  and  holinefs  is  referred  to  men  : 
Maximus  Tyrius*  fays  of  the  fame  Socrates,  "  Pious 
towards  God,  holy  towards  men,")  but  in  a  different  re- 
fpecl  ;  fo  as  holinefs  may  denote  virtue,  as  it  is  the  love 
and  expreffion  of  the  divine  purity,  as  Plato  explains  ho- 
linefs by  the  love  of  God  :  Right eaufnefs  indeed  may  fig- 
nify  the  fame  virtue,  as  it  is  a  conformity  to  the  pre* 
fcribed  rule,  and  an  obedience  to  the  commands  of 
God.  Whether  it  be  DIKAION,  right  (or  righteous)  to 
hearken  unto  God.i1  (3.)  Urfm  fpeaks  a  little  differently. J 
"  Righteoufnefs  and  holinefs  may,  in  the  text  of  Paul 
and  the  catechifm,  be  taken  for  the  fame,  or  be  diftin- 
guifhed;  as  righteoufnefs  may  be  underftood  of  internal 
and  external  aclions  agreeing  with  the  right  judgment  of 
the  mind,  and  with  the  law  of  God,  and  holinefs  of  the 
qualities."  So  that  there  is  nothing  to  conflrain  us  to 
explain  righteoufnefs  here  of  a  right  to  life  :  nay,  there 
are  many  things  to  perfuade  us  to  the  contrary.  For, 
i.  The  image  of  God,  even  that  which  is  renewed  in 
us  by  regeneration,  confifts  in  abfolute  qualities  inhe- 
rent in  the  foul,  which  are  as  fo  many  refemblances  of 
the  perfections  of  God  :  but  a  right  to  life  is  a  mere  re+ 
lation.  2.  The  image  of  God  confifts  in  fomething 
which  is  produced  in  man  himfelf,  either  by  the  firft  or 
the  new  creation.  The  right  to  life  refts  wholly  on  the 
righteoufnefs  and  merits  of  Chrift,  which  are  entirely 
without  us  ;  Not  having  my  own  righteoufnefs^  3.  The 
apoftle,  in  the  place  before  us,  is  not  treating  of  jvftifi- 
catioii)  where  this  right  fhould  have  been  mentioned ; 
but  offanttification,  and  the  rule  thereof,  where  it  was 
needlefs  to  (peak  of  that  right.  4.  They  who  urge  this 

*  Diflert.  xxvi.         f  Afts  iv.  19.         J  Ad.  quo2#.  6.  catech. 
$  -Phil,  iii/9. 


68          OF   THE   CONTRACTING  PARTIES. 

new  explication  of  righteoufnefs,  both  feem  without  any 
juft  caufe  to  contradict  the  catechifm,  queft.  6.  and  lefs 
itoutly  to  oppofe  the  Socinians,  who  maintain  that  the 
image  of  God,  after  which  we  are  regenerated  in  Chrift, 
is  not  the  fame  with  that  after  which  Adam  was  created. 
And  yet  thefe  learned  men  equally  with  us  deteft  this 
error.  Thefe  confiderations  make  us  judge  it  fafer  to 
explain  righteoufnefs,  fo  as  to  make  it  a  part  of  the 
image  of  God,  after  which  Adam  was  formed. 

XI.  But  if  we  take  in  the  whole  extent  of  the  image 
of  God,  we  will  fay  it  is  made  up  of  thefe  three  parts, 
i.  Antecedently,  that  it  confifts  in   the  fpiritual  and  im- 
mortal nature  of  the  foul,  and  in  the  faculties  of  under- 
flanding  and  will.     2.   Formally  and  principally,  in  the 
endowments  of  the  foul,  righteoufnefs  andholinefs.     3. 
Confequentially,  in  the  immortality  of  the  whole  man, 
and  his  dominion  over  the  creatures.     The  fkft  of  thefe 
was,  as  one  elegantly  exprefles  it,  as  a  precious  table, 
on  which  the  image  of  God  might  be  drawn  and  formed  : 
the  fecond,  that  very  image  itfelf,  and  refemblance  of 
the  divinity  :  the  third,  the  luftre  of  that  image  widely 
fpreading  its  glory,  and  as  rays,  which  not  only  adorn- 
ed the  foul,  but  the  whole  man,  and  his  body,  and  ren- 
dered him  the  lord  and  head  of  the   world,  and  at  the 
fame  time  immortal,  as  being  the  friend  and  companion 
of  the  eternal  God. 

XII.  The  chief  ftrokes  of  this  image  Plato  faw,  or 
certainly  heard  of,  who  defines  happinefs  to  be  HOMOI- 
osis  TO  THEO,  the  refemblance  of  .God  :  and  this  re- 
femblance  he  places  in  piety,  juftice,  and  prudence  : 
and  what  is  this  but  the  twofold  primary  virtue,  godli- 
nefs  and  righteoufnefs,  tempered  and  governed  by  pru- 
dence ?  His  words  are  excellent,  and  deferve  to  be  here 
tranfcribed.  Tende  thncten  phiifm^  kai  tonde  ton  topon% 
to  kakon  farapohi  ex  anankes9  dio  kai  feirajlhai  dirt 


OF   THE  CONTRACTING  PARTIES.          69 

enthende  ekeiji  phcugein  hoti  tachijla  :  phuge  de  homolofis 
theo,  kata  to  dunaton.  Homoiojis  de  dikaion  kai  hooji  n 
meta phronefeos  genejlhai.  "  This  mortal  nature,  and  this 
inferior  place  of*  abode,  are  neceffarily  fubjeft  to  and 
encompafled  with  evil.  We  are  therefore  to  endeavour 
with  the  utmoft  expedition  to  efcape  from  it :  this  flight 
is  an  afiimilation  to  God  as  far  as  may  be  ;  and  this  af- 
fimiiation  is  juftice  and  piety,  accompanied  with  pru^ 
dence."* 

XIII.  God  gave  to  man  the  charge  of  this  his  image, 
as  the  mod  excellent   depoiit  of  heaven,  and,  if  kept 
pure  and  inviolate,  the  earneft  of  a  greater  good ;  whom 
for  that  end  he  furnifhed  with  fufficient  powers  from  his 

•  very  formation,  fo  as  to  Hand  in  no  need  of  further  ha- 
bitual grace.  It  was  only  requifite,  that  God,  by  the 
continual  influence  of  his  providence,  mould  preferve 
thofe  powers,  and  excite  them  to  all  and  each  of  their 
afts.  For  in  no  ftate  can  a  creature  be,  or  conceived 
to  be  working  any  thing  independently  of  the  Creator. 
This  alfo  takes  place  in  the  angels  themfelves,  though 
they  be  now  confirmed  in  holincfs  and  happinefs. 

XIV.  And  thus,  indeed,  Adam  was  in  covenant  with 
God,  as   a  man,  created  after  the  image  of  God,  and 
furnifhed  with  fufficient  abilities  to  preferve  that  image. 
There  is   another  relation,  in  which  he  was   confidered 
as  the  head  and  reprefentaiive  of  mankind,  both  federal 
and  natural.     So   that  God    faid   to  Adam,  as  once  to 
the  Ifraelites,  Neither  -with  you  only  do  I  make  this  cove- 
nant and  this  oath,  but   alfo  with  thofe  that  are  not  here 
with  us  this  day.i     The   whole  hi  (lory  of  the  fir  ft  man 
evinces,  that  he   was  not  looked  upon  as   an  individual 
perfon,  but  tjpat  the  whole  human  nature  was  coniider- 
ed  in  him.     For  it  was  not  faid  to  our  firll  parents  only, 

'  Vicl.   Lipili   manududionem  ad  Stoicam  philofophiam,  1.  ii. 
12.  |  Dem.  xxix.  14,  1-5. 


70  OF   THE  CONTRACTING  PARTIES. 

Increafe  and  multiply  ;  by  virtue  of  which  word,  the 
propagation  of  the  human  race  is  (till  continued  :  nor  is 
it  true  of  Adam  only,  It  is  not  good  that  man  JJiould  be 
alone  :  nor  does  that  conjugal  law  concern  him  alone, 
Therefore  Jliall  a  man  leave  his  father  and  his  mother^ 
and  thefe  twojhall  be  one  flejli  ;  which  Chrift  ftill  urges  :* 
nor  did  the  penalty,  which  God  threatened  to  Adam  in 
cafe  of  fin,  afFeft  him  alone.  Dying  thouJJialt  die  ;  but 
death  faffed  upon  all  men,  as  the  apoftle  obferves.t  All 
which  loudly  proclaim,  that  Adam  was  here  confidered 
as  the  head  of  mankind. 

XV.  To  the  fame  purpofe  is  that  beautiful  oppofiti- 
on  ofthejirfl  andfecond  Adam,  which  Paul  purfues  at 
large,  Rom.  v.  15.  &  feq.   For  as  the  fecond  Adam  does 
in    the  covenant  of  grace  fuitain  the  perfon  of  all  the 
eleB,   fo  far  as  they   are  accounted  to  have  themfelves 
done   and   fuffered,  what  he   did  and  fuffered  in   their 
name  and  ftead  ;  fo  likewife  the  firil  Adam  fuftained  the 
perfon  of  all  that  were  to  fpring  from  his  ftock. 

XVI.  That  God  was  righteous  in  this  conftitution,  is 
not  to  be  difputed.     For  it  does  not  become  us  to  quef- 
tion  the  right  of  God,  or  to  inquire  too  curioufly  into  it, 
much  lefs  to  meafure  it  by  the  ftandard  of  any  right  efta- 
blifhed  amongft  us  defpicable  mortals,  when  the  fa£l  is 
evident.     We  are  previoufly  to  judge  of  God,  Thou  art 
righteous  in  what  thou  fpeakejl,  and  pure  in  thy  judgment.^ 
Truly  he  is   unacquainted  with  the  majefty  of  the  Su- 
preme Being,  and  with  his   unfpotted  holinefs,  which  in 
every  thing  is  mod  confident  with  itfelf,  who  prefumes 
to  fcan  his  aftions,  and  call  his  equity  to  account.  A  free- 
dom which  no  earthly  father  would  bear  in  a  fon,  no  king 
in  a  fubjecl,  nor  matter  in  a  fervant.   An^  do  we,  mean 
worms  of  the  earth,  take  upon  us  to  ufe  fuch  freedom 

*  Matth.  xix/5*        f  Rom.  v.  12..       J  Pfal.  li.  6. 


OF   THE  CONTRACTING   PARTIES.  71 

with  the  Judge  of  the  whole  univerfe  !  As  often  as  our 
murmuring  flefh  dares  to  bawl  out.  The  ways  of  the 
Lord  are  not  equal ;  fo  often  let  us  oppofe  to  it.  Are 
not  thy  ways  unequal  ?* 

XVII.  Neverthelefs  it  is  ufual  with  us,  that  we  more 
calmly  acquiefce  in  the  determinations  of  God,  when  we 
underftand  the  reafons  of  them.     Let  us  therefore  fee^ 
whether  here  alfo  we  cannot  demonftrate  the  equity  of 
the  divine  right.     What  if  we  fhould  confider  the  matter 
thus  ?  If  Adam  had,  in  his  own  and  our  name,  ftood  to 
the  conditions  of  the  covenant ;  if,  having  finifhed  the 
courfe  of  his  probation,  he  had  been  confirmed  in   hap- 
pinefs,  and  we  his   pofterity  in  him  ;  if,  fully  fatisfied 
with  the  delights  of  animal  life,  we  had,  together  with 
him,  been  tranflated  to  the  joys  of  heaven;  no  body 
would  have  complained,  that  he  was  included  in  the  head 
of  mankind  :  every  one  would  have  commended  both 
the  wifdom  and  goodnefs  of  God  :  not  the  lead  fufpici- 
on  of  injuftice  would  have  arifen  in  any  one,  on  account 
of  God's  putting  the  firft  man  into  a  ftate  of  probation 
in  the  room  of  all,  and  not  every  individual  for  himfelf. 
How  mall  that  which  in  this  event  would  have  been 
deemed  juft,  be  unjuft  on  a  contrary  event  ?  For  the 
juftice  or  injuftice  of  actions  is  not  to  be  judged  of  by 
the  event. 

XVIII.  Befides,  who  is  there  of  mankind  that  can 
bring  himfelf  to  belkve,  that  he,  placed  in  the  fame  cir- 
cumftances  with  Adam,  would  have  better  confulted  his 
own  intereft  ?  Adam  was  not  without  wifdom,  holinefs, 
a  defire  after  true  happinefs,  an  averfion  to  the  miferies 
denounced  by  God  againft  the  tranfgreflbr,  nor,  in  fine, 
without  any  of  thofe  things,  by  which  one  might  confi- 
dently expecl  to  be  on  his  guard  againft  fin  ;  and  yet  he 

*  Ezek.  xviii,  25. 


jr  a  OF   THE   CONDITION   OFT  HE 

fuffered  himfelf  to  be  inveigled  in  the  fnare  by  the  craft 
of  a  flattering  feducer.  And  doft  thou,  mod  iniquitous 
cenfarer  of  the  ways  of  the  Lord,  boaft  thou  wouldft 
have  better  ufed  thy  free-will  ?  Nay,  on  the  contrary, 
all  thy  actions  cry  aloud,  that  thou  approver!,  that  thou 
art  highly  pleafed  with,  and  always  takeft  example  from 
that  deed  of  thy  firft  parent,  about  which  thou  unjuftly 
complaineft.  For  when  thou  tranfgreffeft  the  com- 
mands  of  God,  when  thou  fetteft  lefs  by  the  will  of  the 
Supreme  Being  than  by  thy  lufts,  when  thou  preferred 
earthly  to  heavenly  things,  prefent  to  future  ;  when,  by 
thine  own  choice,  thou  feekefl  after  happinefs,  but  not 
that  which  is  true  ;  and,  inftead  of  taking  the  right  way, 
goeft  into  by-paths ;  is  not  that  the  very  fame,  as  if  thou 
didft  fo  often  eat  of  the  forbidden  fruit  ?  Why  then  doft 
thou  blame  God  for  taking  a  compendious  way,  includ- 
ing all  in  pne;  well  knowing,  that  the  cafe  of  each  in  par- 
ticular, when  put  to  theteft,  would  have  been  the  fame? 


CHAP.     III. 

Of  the  LaW)  or  Condition  of  the  Covenant  of  Works. 


H 


ITHERTO  we  have  treated  of  the  contracting  par- 
ties. Let  us  now  take  a  view  of  the  condition  prefcribed 
in  the  covenant.  Where,  firft,  we  are  to  confider  the 
law  of  tht  covenant,  then  the  otfervance  of  that  law.  The 
law  of  the  covenant  is  twofold,  i.  The  law  of  nature, 
implanted  in  Adam  at  his  creation.  2.  The  fymbolical 
law,  concerning  the  tree  of  knowledge  of  good  and  evil. 
II.  The  law  of  nature,  is  the  rule  of  good  and  evil,  in- 
fcribed  by  God  on  man's  confdence,  even  at  his  creation^ 
and  therefore  binding  upon  him  by  divine  authority.  That 


P'm  * 
COVENANT  or   WORKS.  73 

there  was  fuch  a  law  connate  with,  and  as  it  were  im- 
planted in  man,  appears  from  the  relics,  which,  like 
the  ruins  of  fome  noble  building,  ftill  remain  in  all  men  ; 
namely,  from  thofe  common  notions,  by  which  the 
Heathens  themfelves  diftinguifh  right  from  wrong,  and 
by  which  they  are  a  law  to  themfelves,  which  JJuw  the 
work  of  the  law  written  in  their  hearts,  their  confcience 
tearing  witnefs.*  From  which  we  gather,  that  all  thefc 
things  were  complete  in  man,  when  newly  formed  after 
the  image  of  God. 

III.  Whatever  the  confcience  of  man  dictates  to   be 
virtuous  or   otherwife,  it  does  fo  in  the  name  of   God, 
whofe  vicegerent  it  is  in  man,  and  the  depofitary  of  his 
commands.     This,  if  I  miftake  not,  is  David's  mean- 
ing, t  To  thee,  that  is,  for  thee,  in  thy  (lead,  my  heart 
fays,  or  my  confcience.     This  confcience  therefore  was 
called  a  God  by  the  Heathens  :  as  in  this  Iambic.     BRO- 
TOIS  HA  PA  SIN  HE  suNEiDESis  TH  EOS.     In  all  men 
confcience  is  a  God.     Plato,  in  Philebus,  calls  reafon  a 
God  dwelling  in  us.     And  hence  it    is,  that  we  are  not 
to  think  that  the  fupreme  rule  in  the  law  of  nature  is  its 
agreement  or  difagreement  with  the  rational  nature  ;  but 
that  it  is  the  divine  wifdom  manifeiled  to,  or  the  notion 
of  good  and  evil  engraved  by  God  on  the  confcience. 
The  Author  of  the  book  de  mundc^  finely  fays,  "  God 
is  to  us  a  law,  tending  on  all  fides  to  a  juft  equilibrium, 
admitting  no  corre&ion,  nor  any  variation."     With  this 
Cicero  agrees,^  "  The   true  and  leading  law,  which  is 
proper  both  to  command  and  to  forbid,  is  the  right  rea- 
fon of  the  Supreme  Being." 

IV.  That  author  does  not  exprefs  himfelf  very  accu- 
rately, who  faid,  "  We  here  call  the  law  the  knowledge 

*  Rom.  ii.  14,  15.  f  Pfal.  rxrii.  3.  J  Cap.  xi.  §  De-legibus,  1.  H, 
VOL.  I,  K 


p 

<p4  OF   THE  CONDITION    or   THE 

of  right  and  wrong,  binding  to  do  -what  is  right,  and  to 
avoid  what  is  wrong."  For  the  law  is  not  properly 
knowledge,  but  the  object  of  knowledge.  We  fay  this 
law  was  naturally  known  to  man  ;  but  it  would  be  abfurd 
to  fay,  that  knowledge  is  naturally  known.  Knowledge 
is  our  aft,  and  is  indeed  to  be  fquared  by  the  rule  of  th£ 
law.  The  law  is  a  rule  prefcribed  by  Cod,  th£  direBor 
of  all  our  aclioris. 

V.  Another  is  farther  from  accuracy,  who  thus  de- 
termines ;  "  Before  the  fall  there   was  properly  no  law. 
For  then  the  love  of  God  prevailed,  which  requires  no 
law.     There"   (as   the  fame  author  elfewhere  explains 
himfelf)  "  was  a  ftate  of  friend  {hip  and  love,  fuch  as  is 
the  natural  flate  of  a  fon  with  refpecl  to  a  parent,  which 
nature  loves.     But  when  that  love  is  violated,  then  a 
precept  is  fuperadded  ;  and  that  love,  which  before  was 
voluntary   (which  belt  agrees   with  its  nature,  for  that 
can  fcarce  be  called  love,  unlefs  voluntary)  falls  under 
a  precept,  and   pafles   into  a  law,  to   be  enforced  them 
with  commination  and  coercion;  which  rigour  of  coer- 
cion properly  conftitutes  a  law." 

VI.  But  this  way  of  reafoning  dbes  not  feem  to  be 
the  effect  of  thought  and  attention.     For,   i.  it  is  not 
the  rigour  of  coercion  that  properly  conftitutes  a  law, 
but  the  obligatory  virtue  of  what  is  enjoined,    proceed- 
ing both  from  the  power  of  the  lawgiver,  and  from  the 
equity  of  the  thing  commanded  ;  which  is  here  founded 
on  the  holinefs  of  the  divine  nature,  fo  far  as  imitable 
by  man.     The  apoftle  James*  commends  the  per/eft  law 
of  liberty,     2.  Nor  is  it  abfurd  to  fay,  that  the  natural 
ftate  of  a   fon  with  refpe£t  to  a  parent  is   regulated  by 
laws.     Surely  Platot  (ays,  that  "  the   firft  mortals  fol- 
lowed the  cuftoms  and  laws  of  their  fathers,"  quoting 

*  Chap.  i.  25.         f  De  legibus,  1.  iii. 


COVENANT  OF  WORKS.  75 

with  praife  that  fentence  of  Homer,  THEMISTEUEI  DE 
KEKASTOS  PAIDON,  Every  one  makes  laws  for  his 
children.  3.  Nor  is  it  repugnant  to  do  a  thing  by  na- 
ture, and  at  the  fame  time  by  a  law.  Philo  the  Jew,* 
explaining  that  hackneyed  faying  of  the  philofophers, 
fays,  that  "  to  live  agreeably  to  nature,1'  is  done,  "  when 
the  mind  follows  God,  remembering  his  precepts." 
Chryfippus  in  like  manner,  commended  by  Laertius,t 
fays,  "  That  perfon  lives  agreeably  to  nature,  who  does 
nothing  prohibited  by  the  common  law,  which  is  right 
reafon."  In  a  fublimer  ftyle  almoft  than  one  could  well 
expecl  from  a  Heathen,  is  what  HieroclesJ  fays,  "  To 
obey  right  reafon  and  God,  is  the  fame  thing.  For  the 
rational  nature  being  illuminated,  readily  embraces  what 
the  divine  law  prefcribes.  A  foul  which  is  conformed 
to  God,  never  dilfents  from  the  will  of  God  ;  but  be- 
ing attentive  to  the  divinity  and  brightnefs,  with  which 
it  is  enlightened,  does  what  it  does."  4.  Nor  can  it  be 
affirmed,  that  after  the  breach  of  love,  or,  which  is  the 
fame  thing,  after  the  entrance  of  fin,  the  law  was  then 
fuperadded  ;  feeing  fin  itfelf  is  ANOMIA,  the  tranfgref- 
fion  of  the  law.  £.  Nor  is  love  rendered  lefs  voluntary 
by  the  precept.  For  the  law  enjoins  love  everyway 
perfect,  and  therefore  as  voluntary  as  poffible,  not  ex- 
torted by  the  fervile  fear  of  the  threatening. $  Nor  does 
he  falve  the  matter,  when  he  fays,  that  what  is  called 
lovefcarce  deferves  that  name,  unlefs  it  be  voluntary  : 
he  ought  to  fay,  it  is  by-  no  means  chanty,  unlefs  volun- 
tary. For  love  is  the  mod  delightful  union  of  our  will 
with  the  thing  beloved  ;  which  cannot  be  fo  much  as 
conceived,  without  the  plained  contradiction,  to  be  any 
other  than  voluntary.  If  therefore,  by  the  fuperadded 
law,  love  is  rendered  involuntary  and  forced,  the  whole 

'  De  migrat.      f  Lib.  vii.  in  Zenone.       J  Ad  aurea  c 
Pythagoras.     §   I  John  iv.  18. 


76  OF   THE    CONDITION    OF    THE 

nature  of  love  is  made  void,  and  a  divine  law  fet  up, 
•which  deflroys  love.  6.  In  fine,  the  law  of  nature  itfelf 
\vas  not  without  a  threatening,  and  that  of  eternal  death. 
I  ihall  conclude  this  fubjeclin  the  moft  accurate  words 
of  Chryfoftom.*  "  When  God  formed  man  at  firft,  he 
gave  him  a  natural  law.  And  what  then  is  this  natural 
law  ?  He  rectified  our  conscience,  and  made  us  have 
the  knowledge  of  good  and  evil,  without  any  other 
teaching  than  our  own." 

VII.  We muft,  moreover,  obferve,  that   this  natu- 
ral law  is  the    fame  in  fubftance  with  that  expreffed  in 
the  decalogue,  being,  what  the  apoftle   calls,  the  com- 
irundmeni  which  is  unto   life  ;t  that  is,  that  law,  by  the 
performance  of  which,  life  could  formerly  be  obtained. 
And  furely  the  decalogue  contains  fuch  precepts,  which 
if  a  man  do,  he  Jhall  live  in  them.^     But  thofe  precepts 
are  undoubtedly  the  law  propofed  to  Adam,  upon  which 
the  covenant  of  works  was  built.     Add  to  this,  what  the 
apoftle  fays,  that   that  law,  which  ftill   contirtues  to  be 
the  rule  of  our  aclions,  and  whofe  rjgkttwfncfs  ought 
to  be  fulfilled  in   us,  was  made  weak  through  the  Ji-eJ1i9 
that  is,  through  fin,  and  that  it  was  become  impoffible 
for  it  to  bring  us  to  life.J     The  fame  law  therefore  was 
in  force  before  the  entrance  of  fin,  and,  if  duly  obferv- 
ed,  had  the  power  of  giving  life.     Befides,  God,  in  the 
fecond   creation,  infcribes  the    fame   law  on    the  heart, 
which  in  the  firft  creation  he  had  engraved  on  the  mind. 
For  what  is  regeneration,  but  the  reftitution  of  the  fame 
image  of  God,  after  which  man  was  at  firft  formed  ?  In 
fhort,  the  law  of  nature  could  be  nothing  but  a  precept 
of  conformity  to  God,  and  of  perfect  love  ;  which  is  the 
fame  in  the  decalogue. 

*  Ex  homilia  xii.     f  Rom.  vii.  10.     $  Lev.  zviii.  4.     §  Rom. 
viii.  3,  4- 


COVENANT   OF    WORKS.  77 

•  VIII.  This  law  is  deduced  by  infallible  confequence 
from  the  very  nature  of  God  and  man  :  which  I  thus  ex- 
plain and  prove.     I  prefuppofc,  as  a  felf-evident  truth, 
and  clear  from  the  very  meaning  of  the  words,  that  the 
great  God  has  a  fovereign  and  uncontroulable  power  and 
dominion  over  all  his  creatures.   This  authority  is  found- 
ed primarily  and  radically,  not  on  creation,  nor  on  any 
contract  entered  into  with  the  creature,  nor  on  the  fin  of 
the  creature,  as  fome  lefs   folidly  maintain  ;  but  on  the 
majefty,  fupremacy,  fovereignty,  and  eminence  of  God, 
which  are  his  eflential  attributes,  and  would   have  been 
in  God,  though  no  creatures  had  actually  exifted,  though 
they  are  now  conceived  by  us  with  a  certain   refpeQ:   to 
creatures,  at   lead  poffible.     From   this  majefty  pf  the^. 
divine  nature,  the   prophet  Jeremiah  infers   the  duty  of 
the  creature.     For  as  much  as  there  is  none  like  unto  thte, 
0  Lord)  thou  art  great ,  and  thy  name  is  great  in  might. 
Who  would  not  fear  thee,  0  King  of  nations  ?  for  to  thee 
doth  'it  appertain.*     For  if  God  is  thefirfl,  thefapreme, 
the  f up er eminent ,  it  neceflarily  follows,  that  all  creatures 
do  in  every  refpecl  depend  on  that  firft,fupreme,  and  fa- 
'percminent  God,    for    exijlence,  power,  and   operation. 
This   is  of  the  edence   of  creatures,  which,  if  not   en- 
tirely dependent,  can  by  no  means  be  conceived  without 
the  mod  evident  contradiction.     But  the  more  degrees 
of  being  there  are  in  any  creature,  the  more  degrees  of 
dependence  on  the  fupreme  Being  are  to  be  affigned  to 
it.     In  the  rational  creature,  befides  a  metapbyfical  and 
fhyjical  entity,  which  it  has  in  common  with  ail  the  other 
creatures  ;  there  is  a  certain  more  perfect  degree  of  en- 
tity, namely,  rationality.     As,  therefore,  in  quality  of  a 
being,  it  depends  on  God,  as  the  Supreme  Being ;  fo  al- 

•fo,  as  rational,  it  depends  on  God  as  ihefapreme-  rccfin^ 

* 

*  Jer.  x.  6,  7. 


73  OF     THE    CONPITJON     O*     THE 

\vhich  it  is  bound  to  exprefs,  and  be  conformable  to. 
And  as  God,  as  long  as  he  wills  any  creature  to  exift,  ne- 
cefTarily  wills  it  to  be  dependent  on  his  real  providence; 
(  herwife  he  would  renounce  his  own  fupremacy,  by 
transferring  it  to  the  creature  ;)  fo  likewife,  if  he  wills 
ar  .  rational  creature  to  exift,  he  necefTarily  wills  it  to 
be  dependent  on  his  moral  providence;  otherwife  he 
would  deny  himfelf  to  be  the  lupreme  reafon,  to  whofe 
pattern  and  idea  every  dependent  reafon  ought  to  con- 
form. And  thus  a  rational  creature  would  be  to  itfelf, 
the  prime  reafon,  that  is,  really  God  ;  which  is  an  evi- 
dent contradiction. 

IX.  In  vain  therefore  do  frantic  enthufiafts  inflfr,  that 
the  utmoft  pitch  of  holinefs  confifts  in  being  without  law; 
thereby  wrefting  the  faying  of  the  apoftle,  that  the  law 
is  not  made  for  a  righteous  man^  lutfor  the  lawlejs  and 
difobedient.*  For  certainly  that  paifage  does  not  de, 
ftroy  our  afTertion,  by  which  we  have  evinced,  that  the 
human  nature  cannot  be  without  the  divine  law  ;  but 
highly  confirms  it.  For  fince  the  ungodly  are  here  de- 
fcribed  as  lawlefs,  who  would  fain  live  as  without  law, 
and  dif obedient,  who  will  not  be  in  fubjeftion  ;  it  fol- 
lows, that  the  acknowledging  the  divine  law,  and  the 
fubje&ion  of  the  underftanding  and  will  to  it,  is  the  cha- 
racter of  the  righteous  and  godly.  In  the  law  of  God, 
fmcc  the  entrance  of  fin,  two  things  are  to  be  confidered. 
i.  The  rule  and  djre&ion  to  obedience.  2.  The  power 
of  bridling  and  retraining  by  terror  and  fear  ;  and  laft- 
ly,  of  jujlly  condemning.  When  therefore  the  apoftle 
teaches,  that  the  law  was  not  made  for  a  righteous  man, 
he  does  not  underftand  it  of  the  primary  and  principal 
work  of  the  law,  which  is  effential  to  it,  but  of  that  other 
accidental  work,  which  was  added  to  it  on  account  erf" 

*   i  Tim.  i.  9. 


COVENANT   OF   WORKS.  79 

and  fince  the  entrance  of  fin,  and  from  which  the  righte- 
ous are  freed  by  Chrift. 

X.  Nx>r  does  that  follow  only  from  the  nature  of  God 
and  man,  that  fome  law  is  to  be  prefcribed  by  God  to 
man  in  common,  but  alfo  fuch  a  law  as  may  be  not  on- 
ly the  rule  and  guide  of  human  actions,  but  of  human 
nature  itfelf  considered  as  rational.   For  fince  God  him* 
felf  is  in  his  nature  infinitely  holy,  and  manifeils  this  his 
holinefs  in  all  his  works,  it  hence   follows,  that  to  man, 
who  ought  to  be  conformed  to  the  likenefs  of  the  divine 
holinefs,  there  mould  be  prefcribed  a  law,  requiring  no!^ 
only  the  righteoufnefs  of  his  works,  but  the  holinefs  of 
his  nature  itfelf;  fo  that  the  righteoufnefs  of  his  works 
is  no  other  than  the  exprefliori  of  his  inward  righteouf- 
nefs.    Indeed  the  apoftle  calls  that  piety  and  holinefs, 
which  he  recommends,  and  which  undoubtedly  the  law 
enjoins,  the  image  of  God.*     Now,  an  image  (liould  re- 
femble  its  original.     Seeing  therefore  God  is  holy  in  his 
nature,  on  that  very  account  it  follows,  that  men  ought 
to  be  fo  too. 

XI.  A  certain  author  has  therefore   faid  with  more 
fubtilty   than   truth,  "  That  the  law  obliges   the  perfon 
only  to  aclive  righteoufnefs,  but  not  the  nature  itfelf  to 
intrinfic   rectitude  :"   and  confequently,  "  that  original 
righteoufnefs  is  approved  indeed,  but  not  commanded 
by  the  law  :  and  on  the  contrary  alfo,  that  original  un- 
righteoufnefs  is  condemned,  but  not  forbidden  by  the  law 
of  nature."     For  the  law  approves  nothing  which  it  did 
not  command  ;  condemns  nothing  which  it  did  not  for- 
bid. The  law  is  TOR  AH  the  doclrine  of  right  and  wrong. 
What  it  teaches  to  be  eviL  that  it  forbids  ;  what   to  be 
good,   it  commands.     And  therefore  it  is  juftly  called 
the  law  of  nature >  not  only  becaufe  it  can  be  known  by 

*  Eph.  iv.  24.    Col  iii.  10. 


8O  Of     THE'CONDITION     OF     THE 

nature  as  a  teacher,  but  alfo  becaufe  it  is  the  rule  of  na- 
ture itfelf. 

XII.  In  fine,  we  are  to  obferve  concerning  this  law 
of  nature,  that   at  leaft   its  principal  and  molt  univcrfal 

'precepts  are  founded,  not  in  the  mere  arbitrary  good* 
will  and  plcafure  of  God,  but  in  his  unfpotted  divine  na- 
ture. For  if  it  is  neccfTary,  that  God  Ihould  therefore 
prefcribe  a  law  to  man,  becaufe  he  is  the  original  holi- 
nefs  ;  it  is  no  lefs  neceffary,  that  he  ihould  prefcribe  a 
law,  which  fhall  be  the  copy  of  that  original.  So  that 
V&the  difference  between  good  and  evil,-  ought  to  be  de- 
rived, not  from  any  pofitive  law,  and  arbitrary  canfti- 
tution  of  the  divine  will,  but  from  the  mod  holy  nature 
of  God  itfelf.  Which  I  thus  prove. 

XIII.  Let  us    take  the  furnmary  of  the  fir/1  table  : 
Thoujhalt  love  the  Lord  thy  God  -with  all  thy  heart,  &c. 
Should  this  command  be  faid  to  be  founded  in  the  arbir 
trary  good  pleafure  of  the  divine  will,  and  not   in  the 
very  nature  of  God,  it  may   with  equal   propriety  be 
faid,  that  God  might  abfolve  us  from  the  neceffity  of 
loving  himfelf.     That  this  is  a  thing  impoffible,  appears 
hence  :   It  is  natural  to  God  to  be  the  chief  good.     It 
is  included  in  the  idea  of  a  God,  that  he  is  the  very  bed. 
It  is  natural  to  the  chief  good,  that  he  cannot  without 
blame  but  love  what  is  propofed  worthy  of  the  higheft 
love.     Whoever,  therefore,  {hall  affirm,  that  the  necef- 
fity of  loving  God  flows  not  from  the   very    nature  of 
God,  advances  the  following  contradiction  :   God  is  in 
his  nature  the  chief  good,  and    yet  in  his  nature  is  not 
fupremely  amiable.     Or  this  other  :   God  is  worthy  of 
the  higheft  love  ;  and  yet  it  is  poffible,  that  he  who  does 
not  love  him,  does  nothing  unworthy  of  God.     Thefe 
things  involve  amoft  palpable  contradiction. 

XIV.  But  to  proceed  ;  If  the  command  to  love  God 
is  founded^  not  in  his  nature^  but  in  his  arbitrary  good 


COVENANT   OF  WORKS, 

pleafure,  'he  might  have  enjoined  the  hatred  of  himfelf4 
For,  in  things,  in  their  own  nature  indifferent,  he  who 
has  the  right  of  commanding,  has  alfo  that  of  forbidding, 
and  of  requiring  the  contrary.  Now,  this  aiFertion,  that 
God  can  command  the  hatred  of  himfelf,  be  fides  being 
horrible  to  the  ear,  labours  under  a  nianifefl  contradic- 
tion. Which  will  clearly  appear  to  every  body,  from  a 
proper  explication  of  the  terms.  God  the  chief  good, 
fupremely  amiable,  are  terms  equivalent ;  at  lead,  the 
laft  is  an  explication  of  the  preceding.  To  hate  any 
thing,  is  not  to  efteem  it  as  the  chief  good,  nay  not  fo  * 
much  as  good,  and  therefore  fo  far  from  loving  it,  to 
be  averfe  from  it.  Would  it  not  therefore  be  a  mani- 
fcft  contradiction,  to  fuppofe  the  moft  excellent  God 
thus  fpeaking  to  his  creature  :  I  am  really  the  chief 
good,  but  I  would  not  have  you  efteem  me  good  :  I  in- 
deed am  worthy  of  the  higheft  love,  but  I  would  have 
you  judge  me  wortny  of  your  hatred  ?  He  that  does  not 
(be  a  contradi&ion  here,  mud  be  blind. 

XV.  Moreover,  I  would  alk  thofe,  if  there  are  any 
that  are  otherwife  minded,  whether  it  is  not  naturally 
good,  even  antecedently  to  any  free  determination  of 
the  divine  will,  to  obey  God,  when  he  commands  any 
thing.  If  they  own  this,  we  have  gained  our  point.  If 
not,  I  afk  further,  whence  then  the  obligation  to  obey  ? 
They  cannot  anfwer,  from  the  command.  For  the 
queftion  is,  What  binds  me  to  obey  that  command? 
Here  we  muft  necessarily  come  to  that  fovereign  majef- 
ty  and  authority  of  God,  to  whom  it  is  criminal  in  na- 
ture to  refufe  obedience.  Again,  if  it  is  not  naturally 
good  to  obey  God,  it  follows,  that  God  can  command, 
that  no  body  obey  him.  A  proportion  not  only  incon- 
fiderate,  but  full  of  contradiction.  For  to  cpmmand.. 
is  to  bind  one  to  obedience.  To  fay,  Obey  not,  is  to 

VOL.  I.  L 


8fc  OF   THE  CONDITION  or   THE 

dififolve  the  bond  of  obligation.     Therefore  thefe  are 
plain  contradictions,  I  command,  and,  Do  hot  obey  me. 
XVI.  What  we  have  proved  concerning  the  love  of 
God,  which  is  the  fumraary  of  i\\z  firjl  table  of  the  law, 
namely,  that  it  rs  naturally  good,  might  be  alfo  proved 
from  the  fummary  of  the  fecond  table^  i.  e.  the  love  of 
our   neighbour.     For  he  who  loves  God,  cannot  but 
love  his  image,  in  which  he  views  characters  of  the  De- 
ity  clearly    exprefTed,  and  not  a   fmall  degree   of  the 
brightnefs  of  his  glory.     Again,  whoever   loves   God» 
will,  by  virtue  of  that  love,  ferioufly  wifh,  defire,   ftu- 
dy,  and,  as   much  as  in  him  lies,  be   careful,  that  his 
neighbour,  as  well  as  himfelf,  be  under  God,  in  God,  and 
for  God,  and  that  all  he  has  be  preferved  for  his  glory. 
Again,  he  who  loves  God,  will  make  it  his  bufmefs,  that 
God  may  appear  every   way   admirable  and  glorious ; 
and  as  he   appears  fuch  moft  eminently  in  the  fan&ifica- 
tion  and   happinefs  of  men,*  he  will   vigoroufly   exert 
himfelf,  that  his  neighbour  may  be  advanced  to  holinefs 
and  happinefs.     Finally,  he  who  fmcerely   loves  God, 
never  thinks  he  loves  and  glorifies  his  God  enough  :  he 
difcovers  fo  much  excellency  in  him,  he  fees  his  name 
fo  illuftrious,  and  fo  exalted   above   all  praife,  that  he 
earneflly  defires  to  have  all  men,  nay  all  creatures,  join 
him  in  loving  and  celebrating  the   infinite  perfe&ions  of 
God.     Now,  this  is  the   moft  fincere  and  pure  love  of 
our  neighbour,  to   feek  that  God  may  be   glorified  in 
him,  and  he  himfelf  be  for  the  glory  of  God.     Hence 
it  appears,  that  the  love  of  our  neighbour  is  infeparably 
connected  with  the  love  of  God.     If  therefore  it  flows 
from  the  nature  of  God,  to  enjoin  us  the  love  of  himfelf, 
as  we  have  juft  proved.;  it  will  likewife  flow  from  the 
nature  of  God,  to  enjoin  us  the  love  of  our  neighbour, 

*  zThefT.  i.  10. 


COVENANT  OF  WORKS.  83 

XVII.  To  conclude,  if  we  conceive   all  holinefs  to 
be  founded  on  the  arbitrary  will  of  God,  this  greateft  of 
all  abfurdities  will   follow,  that  God  our  lawgiver  can, 
by  commanding  the  contrary,  without  any  regeneration 
or  renovation  of  the  inward  man,  make  of  the  wicked 
anddifobedient,  for  whom  the  law  is  made  to  condem- 
nation, perfons  holy  and  righteous  I  A  (hocking  pofi- 
tion. 

XVIII.  Seeing  the fe  things  are  fo,  it  is  aftonifhing, 
that  a  certain  learned  perfon  mould  approve  of  this  af- 
fertion,  namely,  "  On  the  will  of  God  not  only  things 
themfelves  depend,  but  alfo  every  mode  of  a  thing,  the 
truth,  order,  law,  goodnefs  ;  and  no  goodnefs  of  the  ob- 
ject can  move  it,  or  put  a  (lop  to  it."     It  is  indeed  cer- 
tain, that  no   bounds  or   rules  can  be    fet  to  the  will  of 
God,  by  any  thing  out  of  God  himfelf:  for  that  is  re- 
pugnant to  his  fovereign  pre-eminence.     Yet  fomething 
may  and  ought  to  be  conceived,  flowing  from  God  him- 
felf and  his  intrinfic  perfections,  which  hinders  the  a6l  of 
the  divine  will ;  and  this  is  not  therefore  good,  becaufe 
God  wills  it  ;  but  God  wills  it,  becaufe  it  is  good  ;  for 
inftance,  the  love  of  God  as  the  chief  good.     And  they 
confider  things  awkwardly,  who  make  the   holinefs  of 
God  to  confift  only  in  the  exact   conformity  of  his  ac- 
tions with  his  will.     "  Which   will"  (fay  they)  "  is  the 
rule  of  all  holinefs^"  and  fo  of  the  divine.     On  the  con- 
trary, as  the  natural,  holinefs  of  God  ought  to  be  con- 
ceived as  prior  to  his  will,  fo  it  is  rather  the  rule  of  the 
will,  than  to  be  regulated  by  it_     For  this   holinefs  of 
God  is  the  moil  fhining  purity  of  the  divine  perfections, 
according  to  which,  agreeably  to  the  moft  perfect  rea- 
fon,  he  always  wills  and  acls.     By  this  opinion,  which 
we  are  now  confuting,  every   diftin&ion    between  what 
are  called  moral  and  pofitive  precepts  is  dellro^d  ;  and 
Archelaus's  ancient   paradox   revived,  namely,  *4  The 


Or   THE   CONDITION   OF   THZ 

diftinclion  of  good  and  evil  is  not  from  nature,  but 
from  the  law  ;"  which  has  been  adopted  by  Ariftippus, 
and  Theodorus  furnamed  the  Atheijl.  "  Than  which 
opinion,'*  fays  Cocceius,*  "  none  can  be  devifed  more 
pernicious,  and  none  more  effectual  for  undermining  all 
religion,  ftriking  at  the  very  root  of  the  divine  juftice 
and  the  neceflity  of  a  Saviour,  and  cutting  out  the  vitals 
of  piety." 

XIX.  And  thus  we  have  proved  the fe  three  things 
concerning  the  law  of  nature,  on  which  the  covenant  of 
•works  is  founded,  namely  :   i.  That  it  flows  from  the 
nature  of  God  and  man,  that  he  prefcribe   fome  law  to 
man.     2.  And  fuch  a  law,  as  may  be  the  rule  and  itand- 
.ard,  not  only  of  our  aclions,  but  alfo  of  our  nature.     3. 

That  the  mod  univerfal  precepts  thereof  are  at  leait 
founded  on  the  nature  of  God.  Let  us  now  confider  the 
other,  the  fymbolical  law. 

XX.  This  law  is  to  be  fountl  in  Gen.  ii.  16,  17.  And 
the  Lord  God  commanded  the  man,  faying,  Of  every  tree 
of  the  garden  thou  mayfl  freely  eat  ;  but  of  the  tree  of  tin 
knowledge  of  good  and  evil,  thouflialt  not  eat  of  it :  for 
in  the  day  that  thou  eatejl  thereof,  thou  JJiah  fitrely  die. 
Concerning  this  tree,  three  things  are  chiefly  to  be  taken 
notice   of.      i.  That  it  is  not  quite   certain,  whether  it 
•was  a  fingle  tree  ;  fince  a  whole   fpecies  of  trees  might 
be  forbidden  to  man.     We  mall  afterwards  repeat   this 
remark,  when  we  treat  of  the  tree  of  life.     2.  There 
feems  to  be  a  twofold  reafon  for  this  appellation,     (i.) 
In   refpecl  of  God,  who,  by    that  tree,  would  try  and 
know,  whether  man  would  continue  good,  by  perfevei> 
ing  in  obedience,  or  fwerve  to  evil  by  difobedicnce.    In 
which  fenfe  God  is  faid  to  have  tried  Hezekiah,  that  he 
ipiight  know  all  that  was  in  his  hearth     (2.)  In  refpaQ 

*'  3umma.  thecl.  cap.  xxiv.  §6.     f  2  Chroa.  xzjui.  35. 


COVENANT  OF    WORKS.  83 

of  man,  becaufe,  if  from  love  to  God  he  obeyed  this  law 
of  probation,  be  \vas  to  attain  to  the  fruition  of  that  be- 
atic  good,  which  is  never  perfectly  known,  but  by  the 
enjoyment  :  on  the  contrary,  if  difobedient,  he  was  to 
know  by  fad  experience,  into  what  an  abyfs  of  evils  he 
had  plunged  himfelf. 

XXI.  3.   We  are  to  confider  the  tendency  of  fuch  a 
divine  precept.     Man  was   thereby  taught,   (i.}    That 
God  is  Lord  of  all  things ;  and  that  it  is  unlawful   for 
man  even  to  defire  an  apple  but  with  his  leave.     In  all 
things  therefore,  from  the  greateil  to  the  lead,  the  mouth 
of  the  Lord  is  to  be  confulted,  as  to  what  he  would  or 
would    not  have  done  by  us  in  relation  to  thefe  things. 
(2.)  That  man's  true  happinefs  is  placed  in  God  alone, 
and  that  nothing  is  to  be  defired,  but  with  fubmiffion  to, 
and  in  order  to  ufe  it  for  him.     So  that  it  is  HE.  only, 
on  whofe  account  all  other  things  appear  good  and  dc- 
firable  to  man.     (3.)  That  man  mould  cheerfully  be  fa- 
tisned  without  even  the  mod  delightful   and  defirabic 
things,  if  God  fo  command ;  and  fhould  think,  that  there 
is  much  more  good  in  obedience  to  the  divine  precepr, 
than  in  the  enioyment  of  the  molt  delightful  thing  in  the 
world.   (4.)  1  hat  man  was  not  yet  arrived  at  the  utmoft 
pitch  of  happinefs,  but  was  to  cxpecl  a  ftill  greater  good, 
after   his  courfe  of  obedience  was   finifhed.     This  \va* 
hinted  by   the  prohibition  of  the  moil   delightful  tree, 
whofe  fruit  was,  if  any  other,  greatly  to  be  defircd  ;  and 
this  argued  fome  degree  of  imperfection  in  that  ftatc,  iu 
which  man  was  forbid  the  eating  and  ufe  of  fome  good. 
Compare  what  is  to  be  fakl,  chap.  vi.  $  19. 

XXII.  Thus  far  of  the.  laws  of  the  covenant,  boih  that 
of  nature,  and  of  this  iymbolical  and  probatory  one.   Ic 
now  follows,  that,  according  to  uhat  we  propofed,    t. 
we  treat  of  the   obftrvatl^i  of  thole  laws.      Xow.  a 
fcrttt  obedience  to  a.11  i,he  c<  ..:.,.. 


86  Or   THE  CONDITION  OF   THE 

ed,  according  to  that  rule.  Which  if  a  man  do> 
live  in  them.*  And  fmce  life  was  likewife  promifed  up- 
on obedience  to  the  fymbolical  lav/  about  the  tree  of 
knowledge,  which  doubtlefs  was  a  pofitive  inftitudon  ; 
fo  (to  remark  by  the  way)  it  appears,  that,  by  this  repre- 
fentation,  thofe  precepts  which  are  called  moral,  cannot 
be  fo  diftinguifhed  from  pofitive,  as  if  to  the  former 
alone  this  elogium  were  competent  Which  if  a  man  do, 
he  /Jiall  live  in  them^  and  not  to  the  latter. 

XXIII.  This  obedience  does,  in  the  firft  place,  fup- 
pofe  the  mod  exacl  prefervation  of  that  original  and  pri- 
mitive holinefs  in  which  man  was  created.     For,  as  we 
have  already  faid,  God,  by  his  law,  does  above  all  thing* 
require  the  integrity  and  rectitude  of  nature  to  be  che- 
rifhed  and  preferved,  as   man's  principal  duty,  flowing 
from  the  benefit  he  has  received.     Secondly,  From  that 
good  principle,  good  aclions  and  works  ought  to  be  pro- 
duced :   Charity  out  of  a  pure  heart^  and  of  a  good  confci- 
ence.'i:     Thirdly,  There  ought  to  be  a  certain  ready  ala- 
crity to  perform  all  that  God  mail  be  pleafed  to  reveal 
to  man,  as  the  good  pleafure  and  appointment  of  his  will; 
fo  as  to  all  he  may  fay,  Speak^  Lord,  thy  fervant  heareth, 

XXIV.  A  threefold  perfection  is  required,     i.  Of 
parts)  as  well  in  refpe6l  of  thtfubjetf,  fo  as  the   whole 
man,  in  foul  and  body,  and  all  the  faculties  of  both,  em- 
ploy himfelf  in  the   fervice  of  GodJ  (for  man   is  then 
TAMiperfefy  when  the  outward  man  correfponds  with 
the  inward  ;  the  aclions  with   the  thoughts,  the  tongue 
and  hands  with  the  heartj  ;)  as  with  refpect  to  the  object, 
fo  that  all  and  each  of  the  precepts  be  obferved,  without 
any  fin   of  commiflion  or   omiffion.||     2.  Of  degrees^ 
which  in  the  value  of  obedience  excludes  all  EPIEIKEI- 
AN,  pardon  and  connivance,  but  ftriclly  urges  obedience 


*  Lev.  xviit.  5.      f  I  TIm-  ^  5-       t  J  ™-  v.  23.       §  Ffal. 
xvii.  3,  4.  &  xxxvii.  30,  31.     Jj  Gal.  iii.  10.  Jam.  ii.  10. 


.'COVENANT  OF  WORKS*  87 

with  all  the  heart^  with  all  the  foul,  and  with  all  the 
mind  ;*  with  all  our  might.^  Thou  haft  commanded  us 
to  keep  thy  precepts  diligently.^  3.  Of  perfeverance^ 
without  cutting  or  carving  upon  that  obedience  which 
God  rigoroufly  requires ;}  pronouncing,  that  all  his 
righteoufnefs  that  he  hath  done  /Jiall  not  be  remembered? 
when  the  righteous  turneth  away  from  his  righieoufnefij 
which  was  fulfilled  in  Adam ;  emphatical  is  that  expreffi- 
on,  Curfed  is  he  that  confirmeth  not  [does  not  (land  to, 
does  not  conilantly  obferve]  all  the  words  of  this  law  to 
do  them.\\ 

XXV.  Such  a  perfect  obfervance  of  the  laws  of  the 
covenant,  q*uite  to  the  period   which  God  had  fixed  for 
probation,  would  have  given  man  a  right  to  the  reward. 
Not  from  any  intrinfic  proportion  of  the  work  to  the  re- 
ward, as  the  groffer  Papifls   proudly  boaft ;  but  from 
God's  engagement  and   acceptance,  which   was  nowife 
unbecoming  him   to  enter  into.     Nor  had  man,  before 
the  confummating  of  that  obedience,  even  in  the  Hate 
of  innocence,  a  right  to  life.     He  was  only  in  the  ftate 
of  acquiring  a  right ;  which  would  at  length  be  actually 
acquired,  when  he  could  fay,  I  have  flood  to  the  condi- 
tions of  the  covenant,  I  have  perfectly  and  condantly 
done  what  was   commanded,  now  I  claim  an4   expect, 
that  thou  my  God  wilt  crown  me  with  the  promifed  hap- 
pinefs. 

XXVI.  How  adfurdly   again  do  the  Papifts  aflert, 
that  Adam,  as  he  came  from  the  hands  of  his  Creator, 
as  the  adopted  fon  of  God,  had  a  right  to  fupernatural 
happinefs,  as  to  his  paternal  inheritance,  "  which,"  ac- 
cording to  Beliarmine,^  "  is  due  to   the  adopted  fon  of 
God,  in  right  of  adoption,  previous  to  all  good  works." 
But  this  is  truly  a  prepoilerous  way  of  reafoning.     For 

*  Matth.  rxii.  37.     f  Deut.  vi.  5.     J  Pfal.  cxlx.  4.      §  EzsK 
xviii.  24.     jj  Deut.  zxvii.  2(5.     f  De  Juftificat.  1.  v.  c.  27. 


C3:  Or   THE    PROMISES    OF   Tits 

t;ic  right  of  adoption  belongs  to  the  covenant  of  grace  in 
Chrift  Jefus  :  The  adoption  of  children  is  by  Jtfus 
Chrift*  Befides,  if  this  opinion  were  valid,  good  works 
could  not  be  required  as  a  condition  for  acquiring  a 
right  to  eternal  life  ;  but  only  fcrve  to  prevent  the  for- 
feiture of  the  right  of  a  fon  :  by  which  means  the  whole 
defign  of  the  covenant  of  works,  and  all  the  righteouf- 
nefs  which  is  by  the  law,  are  deftroyed.  In  fine,  what 
is  more  ahfurd,  than  the  trifling  manner  in  which  thefc 
fbphifters  talk  of  the  grace  of  adoption,  as  giving  Adam 
a  right  to  enter  upon  an  heavenly  inheritance,  in  a  legal 
covenant ;  when,  on  the  other  hand,  they  wickedly  con- 
tend for  the  merit  of  works,  under  a  covenant  of  grace  ? 
WThere  only  that  affertion  is  to  be  affirmed  and  applied, 
The  inheritance  is  due  to  an  adopted  fon  of  God,  in, 
right  of  adoption,  previous  to  all  good  works. 

*  Eph.  L  5. 


CHAP.     IV. 
Of  the  Promifes  of  the  Covenant  of  Works. 


L 


E  T  what  has  been  faid  fufEce  as  to  the  condition  of 
this  covenant.  We  may  now  inquire  into  the  PROMI- 
SES of  it.  Here,  firft,  the  Socinians  come  under  our 
notice,  who  obftinately  deny  all  promifes.  For  thus 
Volkelius*  fays,  "  Scarce,  if  at  all,  was  any  general 
promife  made  to  the  men  of  that  age  ;  but  rather  threat- 
enings  and  terrors  were  then  fet  before  them.  For  we 
do  not  fee  God  promifing  to  Adam,  upon  his  abflain- 
ing  from  the  fruit  of  that  tree,  any  reward  of  obedience  ^ 

*  De  vera  religione,  i.  ii.  o.  8* 


COVENANT   OF  WORKS.  89 

but  threatening  deftruaion,  if  he  did  not  obey."*  Of 
this  afiertion  he  afligns  the  following  reafon.  "  Moreo- 
ver, the  reafon  why  God  at  that  time  would  be  obeyed,, 
without  alm'oft  propofing  any  general  reward,  feems  to 
be  this ;  becaufe,  at  the  very  beginning  of  the  world,  he 
would  fhew  to  all,  that  he  owed  nothing  to  any,  but  was 
himfelf  the  mod  abfolute  Lord  of  all." 

II.  To  this  I  oppofe  the  following  things,  i.  Man's 
natural  confcience  itfelf  teaches  him,  that  God  defires 
not  to  be  worfhipped  in  vain,  nor  that  obedience  to  his 
commands  will  go  unrewarded  and  for  nought.  The 
Heathens  were  alfo  apprized  of  this.  Let  us  hear  Epic- 
tetus.  He,  in  Arrian$t  fpeaks  thus  "  If  there  are  no 
gods,  how  is  it  the  end  of  man  to  obey  the  gods  ?  But  if 
there  are,  and  they  be  yet  regardlefs  of  every  thing,  how 
will  the  matter  be  mended  ?  But  if  they  both  are,  and 
take  care  of  human  affairs,  but  men  have  no  recompenfe 
to  expecl  from  them,  nor  I  neither,  will  not  the  matter 
be  (till  worfe  ?"  Let  us  add  Seneca.J  "  God  does  not 
want  fervants.  Why  fo  ?  He  miniiters  himfelf  to  man- 
kind ;  being  every  where  prefent  and  at  hand.  He  will 
never  make  a  right  progrefs,  who  does  not  conceive  of 
God  as  he  ought  ;  dealing  all  things,  beftowing  his  be- 
nefits freely.  Why  are  the  gods  fo  beneficent  ?  It  is 
owing  to  their  nature. — The  firft  article  of  the  worfhip 
of  the  gods  is,  to  believe  that  they  are  ;  then  to  render 
them  the  honor  of  their  majefty,  and  of  their  goodnefs, 
without  which  there  is  no  majefty  :  to  know,  that  they 
p  re  fide  over  the  world,  govern  all  things  by  their  power, 
take  fpecial  .care  of  mankind,  without  neglecting  indivi- 
duals." In  like  manner,  among  the  articles  of  the  Jew- 
ifh  faith,  it  is  eftablifhed,  as  a  thing  naturally  known, 

*  Gen.  ii.  17.         f  Differt.  1.  i.  c.  12.         \  Epift.  95. 
VOL,  I.  M 


90  OF   THE   PROMISES   OF    THE 

that  there  are  "  rewards  as  well  as  punifhments  wilh 
God  ;"  according  to  that  common  faying,  "  God  de~ 
frauds  no  creature  of  its  reward."  The  worfhip  of  God 
prefuppofes  the  belief  of  this :  For  he  that  cometh  to  God, 
mujl  believe  that  he  is,  and  that  he  is  a  rewarder  of  them 
that  diligently feek  him* 

III.  2.  Moreover,  this  faith  is  not  merely  a  certain  per- 
fuafion  of  the  mind,  arifing  from  reafoning  and  the  con- 
fi deration  of  the  goodnefs  of  God  ;  but  to  render  it  a  ge- 
nuine faith,  it  muft  reft  on  the  word  and  promife  of  God. 
Faith  cometh  by  hearing,  and  hearing  by  the  -word  ofGod.i1 
3.  This  was  the  intent  of  the  tree  of  life,  which  the  So- 
cinians  themfelvesj  allow  to  have  been  a  "  kind  of 
fymbol,  though  obfcure,  of  eternal  life."  Now,  that 
fymbol  propofed  to  Adam,  would  have  been  of  no  ufe, 
unlefs  he  had  underftood  it,  and  confidered  it  as  a  feal 
of  the  promife  made  by  God.  It  would  have  been  a 
mere  farce,  to  have  prohibited  man  from  accefs  to,  and 
eating  of  this  tree  after  the  fall,  unlefs  thereby  God  had 
fhewn  him,  that  he  had  forfeited  the  thing  promifed,  and 
confequently  was  become  unworthy  of  the  ufe  of  that 
fymbol  and  facrament.  4.  If  no  promife  was  made, 
they  lived  without  hope.  For  the  hope  which  maketh 
not  afharned,  is  founded  on  the  promifes.  Now,  this  is 
the  character  of  the  woful  calamity  of  thofe  who  are 
'without  God  in  the  world,  that  they  have  no  hope.§  5. 
God  reprefents  to  Cam  a  thing  known  long  before,  even 
by  nature,  much  more  by  paternal  inftrudion  :  If  thou 
dofl  well,Jhalt  thou  not  be  accepted  ?\\  But  did  this  max- 
im begin  to  be  true,  and  to  be  known  after  the  fall  ?  6. 
The  very  threatening  infers  a  promife.  The  language 
of  which  at  lea  ft  is,  that  he  was  to  be  deprived  of  that 
happinefs,  which  otherwife  he  would  have  continued  to 

*  Heb.  xi.  6.     f   Rom.  x.  17.     J  In  compend.   Socinian.  cap. 

ii.  §  5.  §  Eph*  ii.  15.  |j  Geu.  iv*.  7 


COVENANT  OF  WORKS.  91 

enjoy.  So  that  from  thence  we  may  moft  certainly  con- 
clude, that  man  had  no  reafon  to  be  afraid  of  lofing  that 
happinefs,  as  long  as  he  kept  himfelf  from  fin.  7.  By 
this  affertion  of  our  adverfaries,  according  to  their  own 
hypothefes,  all  the  religion  of  the  firft  man  is  deftroyed. 
Seeing,  as  our  author  writes  at  the  beginning  of  this 
chapter,  "  the  promife  of  rewards  propofed  to  well-do- 
ing, is  clofely  interwoven  with  religion."  8.  The  rea- 
fon he  affigns  for  this  affertion,  is  foolifh  and  to  no  pur- 
pofe.  For  after  fo  many  and  fuch  liberal  promifes  of 
eternal  life,  which  God  hath  given  us  in  Chrift,  is  it  now 
lefs  evident,  that  God  is  indebted  to  none,  and  that  he  is 
the  moft  abfolute  Lord  of  all  things  ?  Does  the  Supreme 
Being,  by  his  gracious  promifes,  derogate  any  thing 
from  his  moft  abfolute  dominion  ?  Ought  it  not  to  be 
known  in  every  age,  that  God  owes  nothing  to  any  P 
How  comes  it  then9  that  God  did  not  always  forbear 
promifmg. 

IV.  Let  this  therefore  be  a  fettled  point,  that  this  co- 
venant was   not  eftablifhed  without  promifes.     Let  us 
now  inquire  what  fort  of  promifes  God  made  to  Adam. 
We  believe  that  God  promifed  to  Adam   eternal  life, 
that  is,  the  mofl  per/eft  fruition  of  himfelf,  to  endure 
for  ever,  after  having  run  the  courfe  of  his  obedience. 
We  are  induced  to  this  belief  by  thefe  arguments. 

V.  i.  The  apoftle  teaches,  that  God,  by  his  Son  fent 
in  the  flefh,  did   what   the  law  could  not  do,  in  that  it 
was  weak   through  the  flefh.*     Now,  it  is  certain,  that 
Chrift  hath  procured  for  his  own  people  a  right  to  eter- 
nal life,  to  be  enjoyed  in  heaven  in  its  due  time.     This 
the  apoftle  declares  the  law  cannot  now  do,  not  of  itfclf^ 
or  becaufe  it   has    no  fuch   promifes,  but  bccaufe  it  is 
-weak  through  the  Jhfn.     If  fin  therefore  had  not  i-ntcr- 

*   Rom.  viii.  3. 


92  O.F   THE   PROMISES   OF   THE 

vened,  the  law  would  have  brought  men  to  that  eternal 
life,  which  Chrift  promifes  and  freely  gives  to  his  peo- 
ple. This  appears  to  me  a  conclufive  argument. 

VI.  2.  Tis  beyond  difpute  among  all,  that  Paul,  in 
his  epiftles  to  the  Romans  and  Galatians,  where  he  treats 
of  j uftification,  does,  under  that  name,  comprehend  the 
adjudging  to  eternal  life.  He  is  every  where  proving, 
that  a  finner  cannot  be  juftifted,  that  is,  lay  claim  to 
eternal  life,  by  the  works  of  the  law  ;  but  never  by  this 
argument,  that  the  law  had  no  promifes  of  eternal  life, 
but  becaufe  man  is  by  the  law  brought  to  the  acknow- 
ledgment of  fin,  and  the  confeffion  of  defcrved  damna- 
tion.* On  this  point  he  infifts  with  great  labour,  though 
otherwife  he  might  have  very  eafily  cut  fhort  the  whole 
difpute  ;  by  faying,  that  a  tide  to  eternal  life  was  to  be 
fought  for  by  faith  in  Chrift  ;  that  in  vain  ye  reft  on  any 
law,  tho'  ye  keep  it  ever  fo  perfectly,  in  regard  it  has  no 
promifes  of  eternal  life  annexed  to  it.  On  the  contrary, 
the  apoftle  teaches,  that  the  commandment ,  confidered 
in  itfelf,  was  ordained  to  life  ;t  that  is,  was  fuch,  as,  by 
the  obfervance  thereof,  life  might  have  once  been  ob- 
tained :  which  if  the  law  could  {till  beRow  on  the  (inner, 
verily  righteoufnefs  Jliould  be  by  the  law  ;  J  that  is,  the 
right  to  that  fame  happinefs,  which  now  comes  from 
faith  in  Chrift.  For  the  difpute  was  concerning  KLERO- 
NOMI  A,  the  inheritance  of  eternal  life,  which  was  to  be 
entered  upon  ;  whether  now  by  means  of  the  law,  or  by 
the  promife  of  the  gofpel.^  And  he  owns,  it  would  be 
by  the  means  of  the  law,  could  the  law  ZOOPOIESAI, 
make  alive.  And  this  could  be  done  by  that  law,  which 
was  ordained  to  hfe.\\  But  when  could  it  do  fo  ?  la 
the  ftate  of  innocence,  before  it  was  made  weak  by  the 
fejh.  If  Adam  therefore  had  perfevercd  in  obedience, 

*  Rom.  iii.  19,  20. '   f  Rom-  v»-  IO-     t  Cal' *"'  2I>     $  Ver>  l8' 
H    Rcm.  vii.  10. 


COVENANT   OF   WORKS.  93 

the  law  would  have  brought  him  to  that  fame  inheritance, 
which  now  in  Chrifl  is  allotted,  not  to  him  that  work- 
eth,  but  to  him  that  believeth.  And  this  argument,  if 
I  miftake  not,  is  plain  to  any  intelligent  and  attentive 
perfon. 

VII.   3.   We  are  above  all  to  obferve,  how  the  apof- 
tle  diftinguifhes  the   righteoufnefs  which   is  of  the   Jaw, 
from  the  evangelical.     Of  the  former  he  thus  (peaks  :* 
Mofes   clefcnbeth  the  righteoufnefs   which  is   of  the  law. 
That  the  man  which  doth  thofe  things  Jhall  live  by  them. 
Of  the  fecond  he   writes  after  this   manner  :t   The  juft 
Jhall  live  by  faith.     On  both  fides,  the  promifc  of"  lite  15 
the  fame,  and  propofed  in  the  very  fame  words.     For 
the  apoltle  does  not  by  the  lead  expreffion  hint,  that  one 
kind  of  life  is  promifed   by  the   go  [pel,  another  by  the 
law.     Wrbich,  if  it   were  true,  fhould  for  once  at  lead 
have  been  hinted  ;  as  the   doing  this  would  have  ended 
the  whole  difpute.      For  in  vain  would  any  feek  for  eter- 
nal life  by  the  law,  if  never  promifed  in  it.     But  the 
apoille  places  the  whole  difference,  not  in  the  thing  pro- 
mifed, but  in  the   condition  of  obtaining   the  promifc  ; 
while  he  fays,J  But  that  no  man  is  jujt.ifi.ed  byAhe  law  in 
the  fight  of  God,  it  is  evident  ;  for.   The  jufl  /hall  Live  by 
faith.     And  the  law  is  not  of  Jaith  :   but^   The   man  that 
doth  them,  flia.ll  live  in  them.     That  very  life  therefore 
was  promifed  by  the  law  to  the  man  that  worketh,  which 
he  now  receives  by   faith  in  Chrift.     But  to  what  man 
thus  working  was  it  promifed  ?  to  the  (inner  only  ?  Was 
it  not  to   man  in   innocency  ?  Was  it  not  then,  when  it 
might  truly  be    faid,   If  you  continue  to  do  well,  you 
fhall  be  heir  of   that  life  upon    that  condition  ?  Which 
could  be  faid  to    none  but  to    upright  Adam.     Was  it 
not  then,  when  the  promife  was  actually  made  ?  For  af- 

*  Rom.  x.  $.         f  Rom.  i.  17.  ;'•;.,  i^. 


94  ^F     TKE     PROMISES    OF     THX 

ter  the  entrance  of  fin,  there  is  not  fo  much  a  prom ife, 
as  a  denunciation  of  wrath,  and  an  intimation  of  a  ciirfe, 
propofing  that  as  the  condition  of  obtaining  life,  which 
is  now  abfolutely  impoffible.  I  therefore  conclude, 
that  to  Adam,  in  the  covenant  of  works,  was  prornifed 
the  fame  eternal  life,  to  be  obtained  by  the  righteoufnefs 
which  is  of  the  law,  of  which  believers  are  made  parta- 
kers through  Chrift.  But  let  none  object,  that  all  thefe 
arguments  are  fetched,  not  from  the  hillory  of  man  in, 
innocence,  but  from  Paul's  reafoning.  For  it  is  no 
matter  whence  arguments  are  taken,  if  they  contain  a 
demonftration  to  the  confcience,  which  I  think  is  here 
evident.  Undoubtedly  Adam  knew  many  more  things 
than  are  contained  in  that  very  fhort  account  given  of 
him  by  Mofes.  Nor  does  it  appear  to  be  without  a 
myftery,  that  Moles  more  fparingly  delivers  mod  of  the 
particulars  of  that  covenant,  and  only  fprinkles  with  a 
little  light  the  fhadow  as  of  a  flying  image,  to  denote  that 
it  was  to  vanifh. 

VIII.  4.  I  will  add  another  argument.  It  was  en- 
tirely agreeable,  that  by  covenant  God  mould  promife 
Adam  fomething  greater  and  better,  to  be  obtained  af- 
ter finifhing  his  courfe  of  obedience,  than  what  he  was 
already  pofTeffed  of.  For  what  kind  of  covenant  would 
it  have  been,  to  adjudge  no  reward  to  his  obedience,  and 
his  carefully  Handing  to  the  conditions  of  the  covenant, 
but  a  continuation  of  thofe  bleffings  which  he  aclually 
enjoyed  already,  and  which  it  was  not  becoming  God 
to  refufe  to  man,  whom  he  had  created  ?  Now,  Adam 
enjoyed,  in  paradife,  whatever  could  be  devifed  for  na- 
tural and  animal  happinefs,  as  they  call  it.  A  greater 
therefore,  and  a  more  exalted  felicity  awaited  him  ;  in 
the  fruition  of  which  he  would  moft  plainly  fee,  that  in 
keeping  the  divine  commands  there  is  great  reward.*  Let 
*  PfeLxix.  ii. 


COVENANT   OF  WORKS.  95 

none  objeft  here  to  me  the  angels,  to  whom,  he  may- 
pretend,  nothing  was  promifed  by  God,  but  the  conti- 
nuance of  that  iiappy  ftate  in  which  they  were  created. 
We  are  here  to  keep  to  the  apoflle's  advice,  not  to  in- 
trude into  thofe  things  we  have  not  feen.*  Who  (hall  de- 
clare unto  us  thofe  things  which  are  not  revealed  con- 
cerning the  angels  ?  Nay,  if  we  may  form  probable  con- 
jectures, it  appears  to  me  very  likely,  that  fome  fupe- 
rior  degree  of  happinefs  was  conferred  upon  the  angels, 
after  they  were  truly  confirmed,  and  fomething  more  ex- 
cellent than  that  in  which  they  were  at  ftrft  created  :  as 
the  joy  of  the  angels  received  a  confiderable  addition, 
when  they  beheld  the  divine  perfections  mining  forth  in 
the  illuftrious  work  of  redemption  ;  and,  at  the  confum- 
mation  of  all  things,  the  happinefs  of  all  the 'cleft,  both 
angels  and  men,  will  be  complete  ;  when  Chrift's  whole 
body  mall  appear  glorious,  and  God  be  glorified  and 
admired  in  all  his  faints. 

IX.  It  ftill  remains  doubtful,  whether  the  life  pro- 
mifed to  Adam  upon  his  perfeverance,  was  to  be  enjoy- 
ed in  parddife,  or  in  heaven.  The  latter  of  thefe  appears 
the  more  probable,  i.  Becaufe  paradife  is  in  fcripture 
reprefented  as  a  type  of  heaven,  and  heaven  itfelf  is  cal- 
led paradife,t  by  that  exchange  of  names,  which  is  very 
common  between  a  facrament  and  the  thing  {igmfied 
thereby.  But  by  what  probability  mall  it  be  thought, 
that  the  reafon  of  a  facrament  Ihould  be  added  to  para- 
dife, after  man's  ejefttnent  from  it  ?  2.  It  is  fit,  that 
man,  when  tranflated  to  the  moft  coniummate  happinef^ 
fhould  refide  there,  where  God  does  moft  brightly  dif- 
play  the  rays  -of  his  glorious  majefty  ;  which  doubtlefo 
he  does  in  heaven,  where  he  has  his  throne.^  3.  As 
the  earthly  paradife  was  farm  (bed  with  all  the  delights 

» 

*  Col.  ii.  18.       f  Luke  xxiii.  43.       J  I£  Ixvi.  i. 


9$  OF    THE    PROMISES    OF    T&E 

and  plcafares  belonging  to  this  animal  life,  for  which 
{here  is  no  occaiion  in  that  moil  perfect  and  immediate 
fruition  of  God,  all  that  entertainment  being  utterly  ex- 
cluded thence ;  heaven  ought  to  be  deemed  a  much 
more  fuitable  habitation  for  glorified  man,  than  the 
earthly  paradife.  We  would  not,  however,  deny,  that 
happinefs  is  not  fufpended  on  place  ;  and  that  there  is 
fcarce  any  thing  to  demonftrate  this  to  be  found  in  the 
fa c red  writings.  Therefore  we  ought  not  to  contend 
with  great  vehemency  of  fpirit  about  this  queilion. 

X.  This  point  is  therefore  ertablifhed  :  God  promifed 
to  Adam  eternal  life.  Here  it  may  and  ufes  to  be  a  (Ic- 
ed, whence  this  promife  flows,  whether  from  the  mere 
good  pleafure  of  the  divine  will,  fo  that  God  would 
have  acted  nowife  unworthy  of  himfelf,  had  he  made  no 
fuch  promife  to  man  ;  or  whether  God's  making  cove- 
nant with  man  in  this  manner,  was  from  the  divine  na- 
ture, and  from  what  was  fuitable  to  it  ?  Here  indeed  I 
think  modefty  is  requifite.  I  ihall  therefore  propofe 
what  I  imagine  I  know  or  may  reafonably  think  con- 
cerning my  God,  with  fear  and  trembling.  Grant  me, 
O  God,  to  (peak  in  a  holy  manner,  and  becoming  thy 
majefty. 

XL  And  firft,  I  lay  this  down  as  an  acknowledged 
truth,  That  God  owes  nothing  to  his  creature.  By  no 
claim,  by  no  law,  is  he  'bound  to  reward  it.  For  all 
that  the  creature  is,  it  owes  it  wholly  to  God  ;  both  be- 
caufe  he  created  it,  and  alfo  becaufe  he  is  fixed  in  the 
higheft  and  infinite  excellency.  Now,  where  there  is 
fo  great  a  difparity,  there  is  no  common  ftandard  of 
right,  on  account  of  which  he  who  is  fuperior  in  dignity 
is  liable  to  give  a  reward.* 

XII.  I  approve,  on  this  fubjec"t,  of  Durandus'srea-, 
fonirt^,   which  Bellarmine  was  not   able   to   overturn. 
*  Rom.  x:.  35,  36. 


COVEN  ANT  OF  WORKS.  97 


**'  What  we  are,  and  what  we  have,  whether  good 
or  good  habits,  or  pra&ices,  are  all  from  the  divine; 
bounty  toward  us,  freely  giving  and  preferving  them. 
And  becaufe  none,  after  having  given  freely,  is  obliged 
to  give  more,  but  rather  the  receiver  is  more  obliged  to 
the  giver  ;  therefore,  from  good  habits,  and  good  acls 
or  pra&ices,  given  us  by  God,  he  is  not  bound,  by  any 
adofjuftice,  to  give  us  any  more,  fo  as,  if  he  mould 
not  give,  to  be  unjuft,  but  rather  we  are  obliged  to 
God." 

XIII.  Whatever  then  ispromifed  to  the  creature  by 
God,  ought  all  to  be  afcribed  to  the  boundlefs  goodnefs 
of  God.     Excellently  fpeaks  Auguftine.*     "  God  be- 
came our  debtor,  not  by   receiving  any  thing,  but  by 
promifing  what  he  pleafed.     For  of  Jiis  own  bounty  he 
vouchfafed  to  make  himfelf  a  debtor."     Now,  fi  nee  this 
goodnefs  is  natural  to  God,  no  lefs  than  holinefs  and  juf- 
tice  ;  and  it  is  equally  becoming  God  to  aft,  agreeably 
to  his  holinefs,  with  a  holy  and   innocent  creature,  as 
agreeably  to  his  juftice,  with  a  finful  creature  ;  fo,  fronV 
this  confideration  of  the  divine  goodnefs,   I  imagine  the 
following  things  may  be  very  plainly  inferred. 

XIV.  i.  That  it  is   unbecoming  the  goodnefs^  nay  I 
would  almoft  dare   to  add,  and  the  jujiice  of  God,  to 
adjudge  an  innocent   creature  to  hell  torments.     Which 
paradox,  not  only  fome  of  the  fchoolmen,  but,    I  am 
forry  to  fay,  a  great  divine  o£  our  own,  with  a  few  fol- 
lowers, fcrupled  not  to  maintain.     Far  be  it  from  us  to 
circumfcribe  by  any  limits  the  extenlive  power  of   God 
over  his  creatures,  by  the  bounds  of  a  right  prefcribed 
toman,  or  by  the  fallacious   reafonings  of  our  narrow 
underftanding.     But  be  it  alfo  far  from  us    to  afcri.be 

*  Ser.  1  6. 

N 


9$  OF   THE   PROMISES   OF   THE 

any  thing  to  him,  which  is  unbecoming  his  immenfe 
goodnefs  and  untainted  juftice.  Elihu  with  great  pro- 
priety  joined  thefe  together.  With  God  is  terrible  ma- 
jefty.  Touching  the  Almighty ,  we  cannot  find  him  out : 
he  is  excellent  in  power ,  and  in  judgment^  and  in  plenty 
of  juflice  ;  he  will  not  afflitt*  Truly,  if  God  could 
thus  torment  an  innocent  creature,  he  would  mew  he 
was  not  pleafed  with  the  holinefs  of  the  creature ;  as 
whom  he  would  not  only  debar  from  communion  with 
himfelf,  but  alfo  give  up  to  be  torn  in  pieces  by  his 
enemies.  When  he  deftroys  the  wicked,  he  makes  it 
plainly  appear,  that  he  is  not  delighted  with  wickednefs, 
nay,  in  fcripture-phrafe  hates  it.t  Should  he  therefore 
in  the  fame  manner  torment  the  pious,  he  would  teftify 
by  this,  that  he  did  not  delight  in  piety,  but  rather  hated 
it.  Which  none  without  blafpheray  can  conceive  of 
God.  And  what  elfe,  pray,  are  the  infernal  pains  ? 
Are  they  not  a  privation  of  divine  love  ?  a  fenfe  of  di- 
vine hatred  ?  the  worm  of  confcience  ?  defpair  of  reco- 
vering God's  favor  ?  How  is  it  poflible,  without  a  ma- 
nifeft  contradi&ion,  to  conceive  this  ever  to  be  the  cafe 
of  an  innocent  creature  ?  I  confefs  it  ftruck  me  with 
horror,  when  I  obferved  the  moft  fubtil  Twifs,  in  order 
to  defend  this  paradox,  chufe  rather  to  maintain,  it  were 
better  to  be  eternally  miferable,  and  endure  the  torments 
of  hell,  than  noMo  exift  at  all ;  and  when  he  obje&ed 
to  himfelf  the  authority  ofcour  Saviour,  plainly  affirm- 
ing of  Judas,  It  had  -been  good  for  that  man,  if  he  had 
not  been  born£  that  he  did  not  blufh  to  anfwer,  that 
"  many  things  are  faid  in  fcripture  in  a  figurative  and 
hyperbolical  manner,  nay  a  great  many  things  accom- 
modated to  the  fenfe  of  the  vulgar,  and  even  to  human 
judgment,  though  erroneous ;"  which  he  applies  to  this 

*  Job  xxxvii.  22,  23.     f  Pfcl.  v.  5.     t  Matth,  xxvi.  24. 


COVENANT  OF   WORKS.  99 

fentence  of  our  Saviour.*  To  what  length  is  not  even 
the  moft  prudent  hurried,  when  he  gives  too  much  way 
to  his  own  fpeculations  ?  I  think  Sophocles  formed  a 
founder  judgment  than  the  very  acute  Twifs,  when  he 
faid,  "  Better  not  to  be,  than  to  live  miferable."  And 
^Efchylus,  in  Ixion,  "  I  think  it  had  been  better  for 
that  man  who  fuffers  intolerable  pains  never  to  have 
been  born,  than  to  have  exifted."  Bernard  fpeaks  ex- 
cellently  to  the  fame  purpofe.t  "  It  is  not  to  be  doubt- 
ed, but  it  will  be  much  worfe  with  thofe  who  will  be  in 
fuch  a  ftate  [of  mifery]  than  with  thofe  who  will  have  no 
exiftence."  For,  as  he  fays,J  "  the  foul  placed  in  that 
ftate,  lofes  its  happinefs,  without  lofing  its  being  :  where- 
by it  is  always  conftrained  to  fuffer  death  without  dying, 
failure  without  failing,  and  an  end  without  a  period." 

XV.  2.   God  alfo  cannot,  from    this  his  goodnefs, 
refufe  to  communicate  himfelf,  and  give  the  enjoyment 
of  himfelf,  to  an  innocent  and  holy  creature^  or  to  love 
and  favor  it  in  the  moft   tender  manner,  while  it  has  a 
being  and  is  fuch  according  to  its  condition.     For  a  ho- 
ly creature  is    the  image  of  God  himfelf.     Now,  God 
loves  himfelf  in  the  moft  ardent  manner,  as  being  the 
chief  good  ;  which  he  would  not  be,  if  he  did  not  love 
himfelf  above  all.     The   confequence  therefore  is,  he 
niuft  alfo  love  his  own  image,  in  which  he  has  expreffed 
to  the  life  himfelf,  and,  what   is  moft  amiable  in  him, 
his  own  holinefs.     With  what  fliew  of  decency  could  he 
command  the  other  creatures  to  love  fuch  as  are  holy, 
if  he  himfelf  did  not  judge  them  amiable  ?  Or   if  he 
judged  them  fo,  how  is  it  poflible   he   fhould  not  love 
them  himfelf? 

XVI.  Further,  God  does  not  love  in  vain.     It  is  the 
characler  of  a  lover,  to  wifli  well  to,  and,  where  ability 

*  De  cleft,  p.  2.  1.  i.  }  4.  p.  178,  179.     f  Ad  Eugen*  de  con- 
fider.  1.  5.     J  In  Cant,  fen  35. 


100  O*   THE   PROMISES  or   THI 

is  not  wanting  to  his  will,  to  do  good  to  the  obje£l  of 
his  love.  Now,  in  the  good-will  of  God  confifts  both 
tlje  foul's  life  and  welfare.  And  as  nothing  can  hinder 
his  actually  doing  good  to  thofe  to  whom  he  wifhes  well ; 
it  follows,  that  a  holy  creature,  which  he  neceilarily 
loves  froqi  the  gooclnefs  of  his  nature,  muft  alfo  enjoy 
the  fruits  of  that  divine  love. 

XVII.  Befides,  it  is  the  nature  of  love,  to  feek  union 
and  communion  with  the  perfon  beloved.     He  does  not 
love  in  reality,  who  defires  not  to  communicate  himfelf 
to  the   object  of  his  affeclion.     Now,  every  one  com- 
municates himfelf  juft  as  he  is.     God,  therefore,  being 
undoubtedly  happy,  makes  the  creature,  which  he  loves, 
and  honors  with  communion  with  himfelf,  a  partaker  of 
his  happinefs.     I  fay,  he  makes  the  creature  happy,  in 
proportion  to  the  ftate  in  which  he  would  have  it  to  be. 
All  thefe  things  follow  from  that  love,  which,  we  have 
ihewn,  God  does,  in  confequence  of  his  infinite  good- 
nefs,  neceffarily   bear  to  the  creature  which  is  innocent 
and  holy. 

XVIII.  The  fame  thing  may  be  demonflrated  in  ano- 
ther manner,  and,  if   I   rniftake  not,  inconteftably,  as 
follows  :  The  fum  of  the  divine  commandments  is  this : 
Love  me  above   all  things  :  that  is,    efteem   me  as  thy 
only    chief  good  :  hunger  and  thirft    after  me  :  in  me 
alone  place  the  whole  of  thy  happinefs  :  feek  me  above 
all  things  ;  and   nothing  befides   me,  but  in   fo  far  as  it 
has  a  relation  to  me.     Now,   how  can  it  be  conceived, 
that  God  mould  thus  fpeak  to  the  foul,  and   the  foul 
fhould  religioufly  attend  to  and  diligently  perform  this, 
and  yet  never  enjoy  God  ?  Is  it  becoming  the  mo  ft  ho- 
ly and  thrice  excellent  God,  to  fay  to  his  holy  creature 
(fuch  as  we  now  fuppofe  it)  Look  upon  me  as  thy  chief 
good;  but  know,  I  neither  am,  nor  ever  fhall  be,  fuch 
to  thee.     Long  after  me,  but  on  condition,  thou  never 


COVENANT  OF  WORKS.  101 

obtain  thy  defire.  Hunger  and  third  after  me  ;  but 
only  to  be  for  ever  difuppointed,  and  never  fatisfied. 
Seek  me  above  all  things  ;  but  feek  me  in  vain,  who 
am  never  to  be  found  ?  He  does  not  know  God,  who 
imagines,  that  fuch  things  are  worthy  of  him. 

XIX.  Finally,  if  it  cannot  be  inferred  from  the  very 
nature  of  the  divine  goodnefs,  that  God  rhould  give  him- 
fclf  to  be  enjoyed  by  a  holy  creature,  in  proportion  to 
its  date  ;  it  is  poilible,  notwithstanding  the  goodnefs  of 
Cod,  that  the  more  holy  a  creature  is,  the  more  mifera^ 
ble  it  may  be.     Which  I   prove  thus  :   The  more  holy 
any  one  is,  he  loves   God  with  the  greater  intenfenefs  of 
all  his  powers.     The  more  he  loves,  the  more  he  longs, 
hungers,  and  thirds  after  him.     The  more  intenfe  the 
hunger  and  third,  the  more  intolerable  the  pain,  unlefs  he 
finds  wherewith  to  be  fatisfied.     If  therefore  this  third 
be  great  to  the  highed  degree,  the  want  of  what  is  fo  ar- 
dently defired,  will  caufe  an   incredible  pain.     Whence 
is  inferred,  that  God  cannot,  confidently  with  his  good- 
nefs, refufe  to  grant  to  his  holy  creature  the  communion 
of  himfelf.     Unlefs  we  yield  this,  it  will  follow,  that,  not- 
withstanding  the  goodnefs  of  God,  it  is  poflible  for  the 
highed  degree  of  holinefs  to  become  the  highed  pitch  of 
mifery  to  the  creature. 

XX.  But  let  it  be  again  inculcated  here  (of  which  we 
gave   a  hint  in    $    8.)  that  this  communion-of  God,  of 
which  we  are  fpeaking,   which   the  goodnefs  of  the  Su- 
preme Being  requires  to  be  bedowed  on  a  holy  creature, 
is  not  all  the  promife  of  the  covenant;  which  is  at  length 
to  be  given  upon  fulfilling  the  condition.     For   that  is 
not  to  be  reckoned  among  the  promifes  of  the  covenant, 
which    God  gives  his  creature  now,  before  he  has  per- 
formed the  conditions  of  the  covenant.     Another  and  a 
far   greater  thing  he  promifes,  after  the  condancy  of  ins 
obedience  is  tried,  to  which   the  creature  accrue-, 


102  OF   THE  PROMISES  OF   THE 

right,  not  fimply  becaufe  it  is  holy  (for  fuch  it  came  out 
of  the  hand$  of  its  Creator)  but  becaufe  it  has  how  ad- 
ded conftancy  to  holinefs,  being  Efficiently  tried  to  the 
fatisfaclion  of  its  Lord.  The  promifes  therefore  of  the 
covenant  contain  greater  things  than  this  communion  and 
fruition  of  God,  of  whatfoever  kind  it  be,  which  Adam 
already  enjoyed,  while  ftill  in  a  ftate  of  trial.  A  farther 
degree  of  happinefs,  confiding  in  the  full  and  immediate 
enjoyment  of  God,  and  in  a  merely  fpiritual  (late,  to  laft 
for  ever,  was  propofed  to  him,  which  the  fcripture  ufu- 
ally  fets  forth  under  the  title  of  eternal  life. 

XXI.  And  this  is  the  proper  queftion.  Whether  the 
promife  of  eternal  life,  to  be  entered  upon  by  all  after 
running  the  courfe  of  obedience,  flows  from  the  natural 
goodnefs  of  God,  or  whether  it  is  of  free  and  liberal  good 
pleafure  ?  In  which  queftion  indeed  I  know  not,  whe- 
ther it  is  not  fafeft  to  flop,  till,  coming  to  fee  God  face 
to  face,  we  may  attain  a  fuller  knowledge  of  all  his  per- 
fections, and  more  clearly  difcern  what  is  worthy  of 
them.  For,  on  the  one  hand,  it  appears  to  me  hard  to 
affirm,  and  fomewhat  too  bold,  for  any  one  obftinately 
to  infift,  that  it  would  have  been  unbecoming  God  and 
his  perfections,  to  covenant  with  man  in  this  manner  ; 
namely,  If  thou  keepeft  my  commands,  I  will  embrace 
thee  with  my  favor  and  mod  endearing  love  ;  I  will  not 
only  fave  thee  from  all  trouble,  but  alfo  blefs  thee  with 
an  accumulation  of  every  benefit,  and  -with  the  commu- 
nion ofmyfelf;  till,  having  honeftly  discharged  thy  part, 
and  being  enriched  with  an  ample  enough  reward,  I  will 
at  length  fay,  Now  return  to  that  nothing  out  of  which 
thou  waft  created ;  and  my  will  is,  that  this  my  laft  com- 
mand be  no  lefs  cheerfully  obeyed  than  the  others,left,by 
this  laft  a£l  of  difobedience,  thou  fhouldft  forfeit  all  the 
praife  of  thy  former  obedience.  Has  the  creature  any 
caufc  to  complain  of  fuch  a  ftipulation  ?  Nay,  why 


COVENANT  OF  WORKS.  1.03 

fhould  he  not  rejoice  in  it,  fince  it  is  far  better  to  have 
exifted  for  fome  ages,  and  to  have  been  holy  and  happy, 
than  never  to  have  exifted  at  all  ? 

XXII.  On  the  other  hand,  I  can  fcarce  fatisfy  my- 
felf  in  removing  fome  difficulties.  For  fince  (as  we  be- 
fore proved)  God  does,  through  his  natural  goodnefs, 
moft  ardently  love  a  holy  creature,  as  the  lively  image 
of  himfelf,  how  can  he  prevail  on  this  his  goodnefs  to 
deftroy  that  image,  and  undo  his  own  work  ?  Is  it  good 
unto  thee,  that  thoujliouldjl  defpife  the  work  of  thine  hands, 
which  deferves  no  fuch  treatment  ?*  If  it  is  good,  and 
for  the  glory  of  God,  to  have  made  a  creature  to  glori- 
fy himfelf;  will  it  be  good,  and  for  the  glory  of  God,  to 
annihilate  a  creature  that  glorifies  him  ?  and  thus  in  facl: 
to  fay,  Thou  malt  not  any  more  glorify  me  for  ever  ? 
Befides,  as  God  himfelf  has  created  the  moft  intenfe  de- 
fire  of  eternity  in  the  foul,  and  at  the  fame  time  has  com- 
manded it  to  be  carried  out  towards  himfelf,  as  its  eter- 
nal good  ;  is  it  becoming  God  to  fruftrate  fuch  a  defire, 
commanded  and  excited  by  himfelf?  Moreover  we  have 
faid,  that  it  is  a  contradiction,  for  any  to  fuppofe  God  ad- 
dreffing  himfelf  to  a  holy  foul  in  the  following  words  ; 
Hunger  after  me,  but  on  condition  you  do  not  enjoy 
me.  Yet  in  the  moment  we  conceive  the  holy  creature 
juft  finking  into  annihilation,  it  would,  in  confequence 
of  that  divine  command,  hunger  and  thirft  after  God, 
without  any  hope  of  enjoying  him  again  for  ever.  Un- 
lefs  one  would  chufe  to  affirm,  that  God  at  length  will 
fay  to  that  foul,  Long  not  for  me  any  more,  but  acqui- 
efce  in  this  demonftration  of  my  fupreme  dominion,  by 
which  I  order  thee  to  return  to  nothirfg.  But  I  confefs 
I  cannot  comprehend,  how  it  is  poffible,  that  a  holy 
creature  is  not  bound  to  confider  God  as  its  ftipremc 
good;and  confequently  pant  after  the  enjoyment  of  him. 
*  Job  x.  3. 


1O4  OF    THE   PENAL  SANCTION 

XXIII.  O  Lord  JEHOVAH,  how  little  is  it  that  we 
poor  mortals  know  of  thy  fupreme  Deity,  and  thy  in- 
comprchenfible  perfections  !  How  little  do  our  thoughts 
of  thee  correfpond  to  the  immenfity  of  thy  effence,  of 
,thy  perfeclions.  and  of  thy  fovereignty  over  the  crea- 
tures !  What  mortal  can  take  upon  him  to  circumfcribe 
within  his  own  limits,  where  thou  doft  not  lead  the  way! 
Tliis  we  know,  Lord,  that  thou  art  indebted  to  none, 
and  that  there  is  none  who  can  fay  to  thee,.  What  doft 
thou,  and  why  doft  thou  fo  ?  that  thou  art  alfo  holy, 
and  infinitely  good,  and  therefore  a  lover  and  rewarder 
of  holinefs.  May  the  confcioufnefs  of  our  ignorance  in 
other  things  kindle  in  our  hearts  an  ineffable  defire  of 
that  beatific  vifion,  by  which,  knowing  as  we  are  known, 
we  may,  in  the  abyfs  of  thy  infinity,  behold  thofe  things, 
which  we  cannot  now  reach  by  any  thought. 


CHAP.     V. 

Of  the  Penal  Sanclion  of  the  Covenant  of  Works. 


i 


T  remains,  that  we  cqiifidfer'^  penal  fanclion,  ex- 
preffed  by  the  Lord  in  thefe  words  :  For  in  the  day  that 
thou  eateth  thereof  (.the  tree  of  knowledge  of  good  and 
evil)  thou  fli  alt  fur  ely  die* 

II.  Several  things  are  here  to  be  diftinftly  noted,  i. 
That  all  that  God  here  threatens,  is  the  confequence 
and  punifhment  of  fin,  to  be  inflicled  on  none  but  the 
rebellious  and  difobedient  :  and  therefore  Socinus  and 
his  followers  moft  abfurdly  make  the  death  mentioned 
in  the  threatening,  a  confequence  not  fo  much  of  fin;  as 

*  C^en.  ii.  17. 


OF   THE  COVENANT  OF  WORKS.          105 

of  nature.  The  words  of  God  are  plain  to  any  man's 
confcience,  which  derive  death  from  the  eating  of  the  for- 
bidden tree.  2.  That  the  fin  here  expreffed,  is  a  viola- 
tion not  of  the  natural,  but  of  the  fymbolical  law,  given 
to  man  for  the  trial  of  his  mod  perfect  obedience.  From 
whence  neverthelefs  he  could  moft  eafily  gather,  that  if 
the  tranfgreffion  of  a  precept,  whofe  univerfal  goodnefs 
depends  only  on  the  good  pleafure  of  God,  was  thus  to 
be  punifhed,  what  punimment  does  not  the  tranfgreffion 
of  that  law,  which  is  a  tranfcript  of  the  moft  holy  nature 
of  God,  deferve  ?  3.  That  it  is  altogether  agreeable  to 
God's  authority  and  moft  righteous  will,  that  there  be  a 
certain  connexion  between  the  fin  and  the  punimment, 
pointed  out  by  thefe  words.  This  alfo  is  indicated  by 
the  ingemination,  Dying  thou  JJialt  die  ;  that  is,  thou 
(halt  verily,  furely,  moft  certainly  die.  So  that  it  is 
not  poffible  for  the  (inner  to  efcape  death,  unlefs  per- 
haps a  proper  fponfor  (of  which  this  is  not  the  place) 
Ihould  undergo  it  in  his  ftead.  4.  That  the  words  of 
the  threatening  are  general,  and  that  therefore  by  the 
term  death  ought  here  to  be  underftood,  whatever  the 
fcripture  any  where  fignifies  by  that  name.  For  who 
will  dare  take  upon  him  to  limit  the  extent  of  the  divine 
threatening,  by  a  certain  prerogative  of  his  own  ?  Nay, 
the  words  are  not  only  general,  but  ingeminated  too, 
that  we  may  well  know  they  are  to  be  taken  in  their  full 
emphafis  or  fignification.  5.  That  they  are  fpoken  to 
Adam,  in  fuch  a  manner  as  to  be  verified  in  his  pofterity 
alfo  :  a  certain  evidence,  that  Adam  fuftained  the  per- 
fon  of  all  his  pofterity.  6.  That  on  the  very  day  the  fin 
(hould  be  committed,  this  evil  would  befal  man.  Juf- 
tice  required  this,  and  the  event  has  verified  it.  For,  in 
the  very  moment  that  man  finned,  he  became  liable  to 
death,  and  immediately,  after  finifhing  his  fin,  felt  the 
VOL.  L  O 


io6.  OF   THE   PENAL  SANCTION 

beginnings  both  of  corporal  and  fpiritual  death.  Thefe 
things  are  expreffed  with  far  greater  fimplicity  than  in 
the  fictions  of  the  Jewifh  doctors,  according  to  the  ac- 
count of  Ben  Jacchi,*  who  fpeaks  thus  :  "  A  thoufand 
years  are  as  one  time,  and  one  day,  in  the  fight  of  the 
holy  and  blefled  God,  as  it  is  faid,t  For  a  thoufand 
years  arc  in  thyjight  but  as  yefterday.  And  our  doctors 
of  bleffed  memory  have  faid,  that  Gen.  ii.  17.  For  in 
the  day  that  thou  eatejl  thereof i  thoufialtfurely  die^  is  to 
be  underftood  of  the  day  of  the  holy  and  bleffed  ;  and 
that  therefore  the  firft  man  did  not  complete  his  day 
(did  not  arrive  at  his  thoufandth  year  ;)  for  that  of  that 
day  he  wanted  fevcnty  years."  But  this  is  far  fetched3 
and  favours  of  rabbinical  ingenuity. 

III.  It  will  be  far  more  ufeful,  a  little  more  accu^ 
rately  to  examine,  what  is  here  meant  by  the  word  death. 
And  firft,  it  is  moft  obvious,  that  by  that  term  is  denoted 
that  corrupt  difpofition  of  the  body,  by  which  the  foul 
is  conft rained  to  a  feparation  from  it,  now  unfit  for  its 
refidence.  By  this  feparation,  the  good  things  of  the 
body,  which  are  unhappily  doted  on,  the  fruits  of  fin, 
and  the  Tinner's  ill-grounded  hope,  are  fnatched  away  at 
once.  God  intimates  this.J  Till  thou  return  unto  the 
ground  ;  for  out  of  it  waji  thou  taken  :  for  dufl  thou  art, 
and  unto  dufl  JJialt  thou  return.  That  is,  thy  body, 
which  was  formed  out  of  the  earth,  (hall  return  to  its 
principles,  and  be  reduced  to  earth  again,  into  which, 
by  its  nature,  it  is  refolvable,  as  being  taken  out  of  the 
earth.  And  the  reafon  why  it  is  actually  to  be  refolved 
into  earth,  is,  becaufe  it  really  is  what  God  faid,  Thou 
art  dufl)  now  corrupted  with  earthly  defires,  a  Have  to  a 
body  prone  to  fin,  and  taken  from  duft.  In  this  fenfe 
Abraham  confeffes  himfelf  to  be  dujl  and  a/lies^  that  is 

*  I  Dan.  vifc  25.    f  P&l.  xc.  4.    $  Gen.  iii.  19.    §  Gen,  xriii.  27. 


or   THE  COVENANT  OF   WORKS.  107 

a  firmer  and  a  mortal.     And    David   fays,*  He  knoueth 
JITZRENU  our  frame  (called,   Gen.  viii.  21.  J-^ETZ^R 
HARANG  an  evil  frame,  which  paifage 'Kimchi  properly 
directs  to  be  compared  with  this)  he  remembereth  that  we 
are  duft,  that  is,  attached  to  the  ground,  and    vicioufly 
addifted   to  the  good  things  of  the  earth.     From  this 
confideration  the  prophet  amplifies   the  mercy  of  God, 
in  exercifing  it  towards  finners,in  whom  he  finds  nothing 
to  deferve  his  love.     And  by  duft  is  clearly  fignified,  the 
body  of  fin.  If.  Ixv.  25.  where  it  is  fa  id  of  the  ferpent, 
the  devil,  now  overcome  by  the  kingdom  of  the  Mefli- 
ah,  Duftjhall  be  his  food  ;  he  mall  only  have  the  plea- 
iure  to  deftroy  the  body,  and  men  of  carnal  difpofitions. 
When  therefore  God,  after  the  entrance  of  fin,  and  on 
account  of  fin,  condemned  Adam  to  the  death  of  the 
body,  it  is  not  to  be  doubted,  but  he  alfo  comprifed 
this  death  in   the  commination.     Unlefs  we  would  ven- 
ture to  affirm,  that   God  has   inflitled  greater  punifh- 
nients  on  the  finner,  than  he  threatened  before  the  com- 
million  of  fin. 

IV.  There  is  nothing  fo  furprifing  but  what  a  luxu- 
riant fancy  can  devife.  There  is  a  certain  learned  man, 
who,  from  the  words  of  Mofes  above  explained,  can 
extract  an  extraordinary  promife,  and  even  clearer,  and 
more  pregnant  with  confolation,  than  the  prophecy  con- 
cerning the  feed  of  the  woman.  He  thinks  here  is 
pointed  out  the  period  and  boundary  of  toiis ;  that  the 
meaning  is,  till  thou  Jlialt  return  to  this  land,  to  para- 
dife,  the  ftate  of  happy  fouls,  from  which  LEKACHTA, 
thou  waft  carried  captive.  For  thus  Solomon  LEK u- 
CHIM  LEMUTII,  captivated  to  death)  and  Jeremiah  LA- 
KECHU,  thy  children  carried  into  captivity.  And  he 
thinks,  that  the  opinion  of  the  Jews  concerning  the  ga- 

*   Pfal.  eiii.  14- 


io8  •  OF   THE   PENAL  SANCTION 

thering  the  fouls  of  the  pious  into  paradife,  has  no  other 
pafikge  or  foundation  to  fupport  it.  But  this  is  the 
fhameful  fally  of  a  wanton  imagination.  We  take  plea- 
fure  in  what  is  found  and  fober,  and  yields  fatisfaftion 
to  the  confcience.  But  to  return  to  our  fubject. 

V.  It  is  no  wife  ftrange,  that  the  Socinians,  whofe 
praBice  it  is  to  wreft  the  fcriptures,  ihould  contradict 
this  truth,  and  deny  the  death  of  the  body  to  be  the  pu- 
nifhment  of  fin.  Their  other  perverfe  hypothefes  re- 
quire this.  For,  by  denying  this,  they  imagine,  they  can 
more  eafily  anfwer  our  arguments,  for  original  fin  taken 
from  the  death  of  infants,  and  for  the  fatisfaclion  of  the 
Lord  Chriftfrom  his  own  death.  And  as  they  impiouf- 
3y  deny  the  true  Godhead  of  Chrift,  they  extol  this  as 
the  mod  excellent  fign  of  his  fictitious  divinity,  that  he 
was  the  firfl  preacher,  author,  and  beftower  of  immorta- 
lity. Their  blafphemies  have  been  largely  and  folidly 
refuted  by  others.  But  I  am  forry,  that  any  learned 
perfon  of  our  own  fhould  deny,  that  by  the  death  de- 
nounced, Gen.  ii.  17,  the  death  of  the  body  ought  to  be 
underflood ;  and  who  thinks  he  grants  a  great  deal,  when 
he  thus  writes  :  "  From  which  paffage,  if  any  infill  they 
can  prove  a  manifold  kind  of  death,  eternal,  fpiritual, 
and  corporal,  and  other  affliftions,  I  can  eafily  fuffer 
them  to  fight  with  their  weapons  againft  the  enemies, 
provided  they  can  extort  from  them  what  they  want." 
Thefe  are  none  of  the  beft  expreffions.  Why  do  we 
\vithout  neceffity  grant  fo  much  to  our  adverfaries  ? 
What  praife  is  it  for  us,  to  weaken  thofe  arguments 
which  have  been  happily  made  ufe  of  in  defence  of 
the  truth  ?  This  learned  perfon  owns,  that  death  is  the 
punifhment  of  fin,  and  that  it  may  be  evidently  proved 
from  the  fentence  pronounced  upon  Adam,  Gen.  iii.  19. 
W'hat  reafon  is  there  then  not  to  believe,  that  the  fame 
death  was  propofed  to  man  rn  the  preceding  threatening  ? 


OF   THE   COVENANT   OF    WORKS.  109 

Are  not  the  words  general,  and  ingeminated  on  account 
of  their  emphafis  ?  Is  not  the  death  of  the  body  exprerT- 
ly  fet  forth  by  the  very  fame  phrafe,  i  Kings,  ii.  37, 
\vhere  Solomon  tells  Sliimei,  MOTH  HAMUTH,  Thou 
JJialt  die  the  death  ?  Is  not  the  very  found  of  the  words 
fuch,  as  a  man  cannot  but  have  this  death  of  the  body 
come  into  his  mind,  unlefs,  being  entangled  with  preju- 
dices, he  mould  refufe  to  underftand  here  by  death,  what 
every  one  elfe  does,  when  death  is  fpoke  of  ?  Is  it  not 
alfo  highly  becoming  the  divine  goodnefs  and  juftice,  to 
inflict  nothing  by  a  condemnatory  fentence  on  a  (inner, 
which  was  not  previouily  threatened  againft  fin  ;  left 
haply  man  fhould  plead  in  excufe,  that  he  did  not  know 
that  God  would  fo  highly  refent,  and  fo  feverely  punifh 
fin  ?  And  feeing  this  learned  perfon  would  have  eternal 
death  here  meant,  does  not  that  include  the  death  of  the 
body  ?  Is  the  former  ever  iniii&ed  on  man,  without  the 
latter,  by  railing  him  from  that  death,  that  the  whole  man, 
foul  and  body,  may  be  eternally  miferable  ?  Why  are 
thus  fufpicions  entertained;  of  which,  O  grief, !  we  have 
but  too  many  ?  I  could  wifli  we  could  all  cautioufly 
fpeak,  with  fear  and  trembling  !  The  learned  gentleman 
will  not,  it  is  hoped,  take  it  amifs,  if  I  here  fugged  to 
him  the  very  prudent  advice  of  the  very  learned  Coc- 
ceius,  which  in  a  like  cafe  he  inculcates,  on  Gen.  iii. 
$  190.  "  Thofe  of  our  party,"  fays  he*"  want  we  mould 
employ  (Ironger  arguments  againft  the  Jews.  And  cer- 
tainly' that  admonition  is  good  ;  namely,  when  we  have 
to  do  with  infidels,  we  are  to  make  ufe  of  cogent  argu- 
ments, left  we  become  the  derifion  of  infidels,  and  con- 
firm them  in  error.  But  as  to  the  inculcating  of  that 
rule,  it  is  neither  fafe  nor  prudent,  eaiily  and  frequently 
to  oppofe  it  to  the  arguments  of  ecclefiailics.  For  if 
thereby  we  refute  them,  Ar.  B.  we* then  go  over  to  the 
fide  of  the  adversaries,  and  we  34*111  them,  and  teach  them 


no  O?   THE  PENAL  SANCTION" 

lo  cavil.  But  if  we  do  not  refute  them,  but  only  in- 
culcate that  admonition,  an  injury  is  certainly  done  both 
to  the  difputant  and  the  hearer,  and  we  feem  toalledge 
our  own  opinion  as  an  argument.  Let  every  one  there- 
fore argue  with  the  utmoft  folidity  :  if  any  manifeftly 
abules  fcripture,  let  him  be  corrected  in  a  brotherly  man- 
ner, upon  pointing  out  his  fault  :  for  the  reft,  let  the  ar- 
guments of  believers  be  thoroughly  tried,  and  not  hiffed 
off  the  ftage." 

VI.  Secondly,  by  death  is  here  underftood,  all  that 
lafting  and  hard  labour,  that  great  forrow,  all  the  tedious 
miferies  of  this  life,  by  which  life  ceafes  to  be  life,  and 
which   are   the  cruel  harbingers  of  certain  death.     To 
thefe  things  man  is  condemned.  Gen.  iii.  16,  17,  18,  19. 
The  whole  of  which  fentence   is  founded  on  the  antece- 
dent threatening.     Such  miferies  Pharaoh  himfelf  called 
by  the  name  of  death*     And  Davidt  calls  his  pain  and 
angui/h,  CH/EBLE  MAVETH^the  bands  (forrows)  of  death; 
by  which  death  comes  to  bind  and  faften  men,  that  he 
may  thruft  them  into  his  dark  dungeon.  Thus  alfo  Paul, 
In  deaths  often  ;J  We  are  always  delivered  unto  death  ;$ 
Death  worketh  in  us.\\  As  life  is  not  barely  to  live,  but  to 
be  happy  ;  fo  death  is  not  to  depart  this  life  in  a  moment^ 
but  to  languilh  in  a  long  expectation,   dread,  and  fore- 
light  of  certain  death,  without  knowing  the  period  of  life 
foreordained  by    God.     Finely  to  this  purpofe  fays  Pi- 
cus   Mirandula.H     "  For  we  begin,  fhould  you  haply 
not  know  it,  to  die  then,  when  we  begin  firft  to  live  ;  and 
death  runs  parallel  with  life  :  and  we  then  firft  ceafe  to 
die,  when  we  are  fet  free  from  this  mortal  body  by  the 
death  of  the  flefn." 

VII.  Thirdly,  death  figmfiesj^tt&ai  death,  or  the  fe- 
paration  of  the  "foul  from;  God.     Elegantly  has  Kidorus 

*  Exocl.  x.  17,      f  P£i!.  cxvi.  3.  ,    J   2  Cor  xi.  23.       §  2  Ccr' 
*v.  ii.      II  .2  Cor.  iv.  12.     if  Be  ente  et  uno. 


OF  T*HE  COVENANT   OF   WORKS.         .lit. 

Pelu&ota  defined  it :  The  death  of  the  immortal  foul  is 
Hie  departure  of  the  Hoi)1  Spirit  from  it.  This  is  what 
the  Apoftle  calls,  being  alienated  from  the  life  of  God ^ 
•which  illuminates,  fan8ifies,  and  exhilarates  the  foul. 
For  the  life  of  the  foul  confifts  in  wifdom,  and  in  pure 
love,  having  the  rejoicing  of  a  good  confcience.  The 
death  of  the  foul  confifts  in  folly,  and  through  concupif- 
cence  to  depart  from  God,  and  to  be  tormented  withibe 
rackings  of  an  evil  confcience.  Hence  the  Apoftle  fays, 
We  are  dead  in  trefpaffes  andJinsA  ' 

VIII.  I  would  incline  to  explain  this  death  more  ful- 
ly ;  not  indeed  in  my  own  words,  but  in  thofe  of  ano- 
ther, than  which  I  defpaired  to  find  any  more  emphati- 
cal.  There  is  motion  in  a  living  body  ;  and  there  is  alfo 
in  a  dead  body.  But  a  living  body  is  moved  by  vegeta- 
tion, while  it  is  nourished,  has  the  ufe  of  its  fenfes.  is  de- 
lighted, and  a6ts  with  pleafure.  Whereas  a  dead  body 
is  moved  by  putrefaclion  to  a  ftate  of  diffolution,  and  to 
the  production  of  loathfome  vermin.  Thus  in  a  foul 
fpiritually  alive  there  is  motion,  while  it  is  maintained, 
fed,  and  pampered  with  divine  delights,  white  it  takes 
pleafure  in  God  and  true  wifdorn,  while,  by  the  ftrcngth 
of  its  love,  it  is  carried  to,  and  fixed  on  that  which  can 
fuftain  the  foul,  and  give  it  repofe.  But  a  dead  foul  has 
no  feeling  ;  that  is,  does  not  understand  truth,  loves  not 
righteoufnefs,  wallows  and  is  tired  out  in  the  fink  of  con- 
cupifcence,  teems  with  the  worms  of  impure  and  abomi- 
nable thoughts,  reafonings,  and  affcdions.  Men  there- 
fore alienated  from  that  fpiritual  life,  which  confifts  in  the 
light  of  wifdom,  and  the  activity  of  love,  which  delights 
in  its  own  happinefs,  and  that  prefent,  are  no  better  than 
•living  carcafes  ;  dead  whiljl  living  :J  and  hence,  in 
fcripture,  are  faid  19  be  fpiritually  dead. 

*  Eph.  iv.  1 8.         f  Eph,  ii.  i.         t   i  Tim.  r.  6. 


142  OF    THE   PENAL   SANCTION 

IX.  The  word  NASA  L,  in  Greek,  A^HRON,  which  the 
fcripture  applies  to  fucb,is  both  emphatical  and  of  a  very 
fertile  fignirication.     For  it  denotes,  a  fool,  corrupted 
in  foul  and  body,  void  of  that  fpiritual  wifdom,  the  be- 
ginning of  which  is  the  fear  of  the  Lord.     Nabal  is  his 
name,  and,  folly  is  -with  him,  is    Abigail's  character  of 
her  hufband.*     Thus  NABAL  is  oppofed  to  CHACAM, 
wtfei  OfooliJJi  people  and  unwife.^     2.   It  alfo  denotes  a 
wicked  pcrfon  ;   The  fooliJJi  people  have  blafphemed  thy 
name.%     3.   And  laftly,  it  fignifies  one  in  a  dead  and  wi- 
thered Jlate  ;  the  root  NAB  EL  denoting  to  wither  and  die 
away.§    The  flower  fadeih.     NEB  EL  AH,  is  a  dead  body  ; 
Thy  dead  men  Jliall  live.\\     All  which  conjointly  denote 
a  man  devoid  of  the  wifdom  of  God,  overwhelmed  with 
fin,  and  deftitute  of  the  life  of  God  ;  in  a  word,  faded 
and  breeding  worms,  like   a  dead  body.     In  all  which 
things  fpiritual  death  conlifts. 

X.  This  fpiritual  death  is  fo  fin,  and  the  natural  con- 
fequence  of  the  firft  fin,  that  it  is  at  the  fame  time  threat- 
ened as  the   punifbment  of  fin.      For  in  fo  far  as  it  ren- 
ders a  man  vile,  entirely   unfit  for  thofe  works,  which 
alone  are  worthy  of  him,  like  the  brute  creatures,   nay 
like  the  devil  himfelf,  unlike  God,  the  only  blejfed,  and 
confequently  highly  miferable,  it  muft  be  the  higheft  pu- 
nifhment  of  fin. 

XL  Fourthly  and  laftly,  Eternal  death  i<?  alfo  here 
intended.  The  preludes  of  which,  in  this  life,  are  the 
terrors  and  anguifh  of  an  evil  confcience,  the  abandon- 
ing of  the  foul,  deprived  of  all  divine  confolation,  and 
the  ferfe  of  the  divine  wrath,  under  which  it  is  miferably 
preiTed  down.  There  will  enfue  upon  this  the  tranfla- 
tion  of  the  foul  to  a  place  of  torments  ;H  where  (hall  be 
the  hiding  of  God's  face,  the  want  of  his  glorious  pre- 

*   -  3am.  xxv.  25.         f  Dcut.  xxxii.  6.         4:  Pf.  Ixxiv.  18. 
}  If.  xl.  7.     |i  If,  xxvi.  to.       C  Luke  xvi.  23^-2;. 


OF   THE  COVENANT  OF   WORKS. 

fence,  and  "a  moft  intenfe  feeling  of  the  wrath  of  God,  to 
laft  for  ever,  together  with  horrible  defpair.*  At  laft 
will  fucceed,  after  the  end  of  the  world,  the  refurreftion 
of  the  body  to  eternal  puniihment.t 

XII.  And  here  again,  the  divinity  of  the  Sociniansj 
whom  the  Rernonftrants  rival,  thwarts  the  truth  ;  main- 
taining,;]* "  that  by  thele  words,   Thou  Jhalt  furely  die, 
or  by  any  others  elfewhere,  Adam  was  not   threatened 
with  eternal  death,  in  the  fenfe  of  the  Evangelifts   (or 
Proteftants)  fo  as  to  comprife  the  eternal  death  of  body 
and  foul,  together   with  the  punifhment  of  fenfe  ;  but 
direttly  corporal  death  only,  or  a  reparation  of  foul  and 
fctody  ;  which  all  the  evils  difpofing  to  death  do  precede ; 
and  upon   which,  at   length,  the  eternal  punifhment  of 
lofs,  that  is,  the  privation  of  the  vifion  of  God,  or  of 
grace   and  glory,  will   enfue."     Another  of  that  clafs, 
"who  examined  in    French  the  do6lrine  of  Amyrald  and 
Teilard,  violently  contends,  that  in  the  law  there  is  no 
mention  of  the  fenfe  of  infernal  pains,  but  that  it  is  pe- 
culiar to  the  gofpel,  and  threatened  at  laft  againlt  the 
profane  defpifers  thereof. J     Though  elfewhere  he  adds 
thofe  "  who  ftifle  the  light  of  reafon,  or  hold  the  truth 
in  unrighteouinefs,  the  more  freely  to  fulfil  the  lufts  of 
the    flefh."     As   to   others,  he  thinks  that  a  "middle 
ftate  is  to  be  afligned  them,  into  which  they  may  be  re- 
ceived, different  from  the  kingdom  of  heaven,  and  the 
damnation  of  hell-fire  :  fuch  as,  perhaps,  that  they  are 
for  ever  to  remain  in  the  duft,  to  which  they  are  to  be 
reduced,  and  from  thence  never  to  arife."|| 

XIII.  Thefe  things  are  the  rankeft  poifon.     For  ei- 
ther they  tend  to  this,  that  they  would  have  the  foul  of  a 
(inner  to   be  cut  ofr^  deftroyed,  and  annihilated  ;  like 

*  Rev.  xiv.  n.     f  A<5>s  xxiv.  15.      J  Ap.  p.  57.      §  P.  59  & 
114.     j[  Curcellsus,  dilfert,  de  necefT.  cognit.  Chriftian.  $5% 
VOL.   I,  P 


114  OF   THE   PENAL   SANCTION 

fome  of  the  Jews,  and  Maimonides  himfelf,  as  quoted 
by  Abarbanel,  who  place  eternal  death  in  this,  that  the  foul 
JJiall  be  cut  ojf^JJiall  peri/li,  and  notfurvive;*  from  which 
leaven  of  the  Epicureans  and  Sadducees  the  Socinians 
profefs  thernfelves  not  averfe  ;  or  elfe  they  afiTert  what  is 
the  moft  abfurd,  repugnant,  and  tends  to  weaken  the 
•whole  authority  of  the  fcripture.  For  it  can  by  no  means 
be  conceived,  that  the  foul  of  man  fhould  continue  in  a 
ftate  of  exiftence,  excluded  from  the  beatific  vifion  of 
God,  deprived  of  the  fenfe  of  his  grace  and  glory,  and  not 
be  moft  grievoufly  tortured  with  the  lofs  of  this  chief  good ; 
and  this  the  rather,  when  confcience  upbraids  the  foul, 
which,  through  its  own  folly,  was  the  caufe  of  all  this 
rnifery,  and  torments  it  with  the  moft  dire  defpair  of  ever 
obtaining  any  happinefs.  And  feeing  God  does  not  ex- 
clude man  from  the  vifion  of  his  face,  where  is  fulnefs 
of  joy,  without  the  jufteft  difpleafure,  a  holy  indignation, 
and  an  ardent  zeal  againft  (in  and  the  fmner ;  the  priva- 
tion of  this  fupreme  happinefs,  proceeding  from  the 
wrath  of  God,  cannot  but  be  joined  with  a  fenfe  of  the 
divine  wrath  arid  malediction.  Thefe  things  follow  from 
the  very  nature  of  the  foul,  and  deferve  a  fuller  illui- 
tration. 

XIV.  The  foul  of  man  was  formed  for  God,  as  the 
fupreme  truth,  truth  itfelf,  to  be  contemplated  in  his 
mind,  and  to  be  fought  after  with  all  his  foul  and  affec- 
tion, as  the  fupreme  good,  goodnefs  itfdf;  and  it  then 
truly  lives,  when  it  delights  in  the  contemplation  of  that 
truth,  and  in  the  fruition  of  that  goodnefs.  But  when, 
by  the  juft  fentence  of  a  defpifed  Deity,  it  is  excluded 
from  that  moft  pleafant  contemplation  of  truth*  and  moft 
delightful  fruition  of  goodnefs,  it  mull  own  itfelf  to  be 
dead.  And  as  it  is  delightful  to  enjoy  a  good  extreme- 


o*   THE  COVENANT  OF   WORKS. 

ly  defirable  and  defired,  fo  it  muft  be  as  affli&ing  and 
painful  to  be  difappointed  of  it.  But  fince  the  fou!5 
\vhich  is  a  fpintual  Jubilance,  endued  with  underftanding 
and  will,  cannot  be  without  the  aclive  exercife  of  theie 
faculties,  efpecially  when  let  loofe  from  the  fetters  of 
the  body  ;  it  muflneceffarily  feel  itfelf  miferable,  by  the 
privation  of  the  chief  good;  and,  being  confcious  of  its 
mifery,  muft  moft  bitterly  bewail  the  want  of  that  good, 
which  it  was  formed  to  long  after.  To  fuppofe  a  foul 
having  neither  underftanding  nor  will,  is  to  fuppofe  a 
foul  not  to  be  a  foul  :  juft  as  if  one  fhould  fuppofe  a 
body  without  quantity  and  extenfion.  Again,  to  fup- 
pofe  a  fgul.Jje.olibie  of  its  mifery,  and  not  grieved  be- 
caufe  of  it,  is  contrary  to  the  nature  both  of  the  foul 
and  of  mifery.  It  is  then  a  fixed  point,  that  the  punifh- 
ment  of  lofs  in  a  human  foul  without  the  punifhment  of 
fenfe,  is  a  fenfelefs  and  felf-deftroying  fiction. 

XV.  Further,  as   the  foul  cannot  be   ignorant   that 
God  is  infinitely  good,  and  that  it  is  the  nature  of good- 
nefs  to  be  communicative  ;  it  thence  certainly  gathers, 
that  fomething  exceedingly   contrary  to    God  muft  be 
found  in  itfelf,  which  he  has   the  moft  dreadful  detefta- 
tion  of,  and  on  account  of  which  that  infinitely-good  One 
can  have  no  communion  with  his  creature  :  and  confe- 
quently  that  that  non-communion  is  a  moft  evident  fign 
and  fad  effect  of  the  divine  difpleafure,  depriving  man 
of  the  fruition  of  that  good,  by  which  alone  he  could  be 
rendered  happy.     And  thus  in  this  punifhment  of  lofs 
there  is  an   exquifite  fenfe  of  the   wrath  of  God  :  with 
•which  no  torments  of  the  body  by    material  fire  can  be 
compared. 

XVI.  Befides,  feeing  the    foul  is  confcious  to  itfelf, 
that  by  its  fins  it  is  the  caufe  of  this  mifery,  it  becomes 
enraged  againft  itfelf,  accules,  abhors,  tears  itfelf,  acts 
the  part  of  a  tormentor  againft  iifcif>  and  under  this  lafh 


Ii6  OF   THE   PENAL   SANCTION 

more  feverely  fmarts,  than  any  criminal  under  the  hands 
of  the  moft  unrelenting  executioner.  Add  to  this,  that 
all  hope  of  a  happy  reftitution  being  cut  off,  and  being 
racked  with  horrid  defpair,  it  is  condemned  to  be  eter- 
nally miferable.  All  thefe  things  are  fo  clofely  connect- 
ed, as  to  make  themfelves  manifeft  to  every  confcience, 
upon  a  diligent  attention. 

XVII.  The  fame  things  the  fcripture  exprefsly  teach- 
es, when  it  fpeaks  of  eternal  punijliment^  and  torments  fi 
of  the  worm  that  dieth  not,  and  the  fire  that  is  not  quench- 
ed^ and  the  like  ;  which  expreflions  are  too  ftrong,  to 
be  underftood  of  the  punimment  of  lofs  only,  without 
that  of  fenfe. 

XVIIL  And  it  is  abfurd  to  fay,  that  this  pu- 
nifhment  is  threatened  only  againft  the  defpifers  of  the 
gofpel,  feeing  Paul  teftifies,  that  Chrift  will  come,  in 
flaming  fire,  taking  vengeance^  not  only  on  them  that 
obey  not  the  gofpel^  but  on  them  that  know  not  God.§  Com- 
pare i  Theff.  iv.  5.  The  Gentiles  which  know  not  Godr 
Such,  namely,  who  would  not  know  God  even  from  the 
works  of  creation,  and  did  not  like  to  retain  God  in  their 
knowledge.^  Such  as  whom  the  very  power  of  truth 
obliged  Curcellaeus  to  fay,1[  Thefe  are  altogether  inex- 
cufahle  before  God  ;  and  it  therefore  does  not  appear  won- 
derful,  if  hereafter  heJJiould  conjignthemto  the  piinifiiment 
of  eternal  fire.  Andfurely  our  adverfaries  will  not  fay, 
that  the  gofpel  was  preached  to  thofe  of  Sodom  and  Go- 
morrah, and  to  the  neighbouring  cities.  Of  them  how- 
ever Jude  writes,**  that  they  are  fd  forth  for  an  example* 
fuffering  the  vengeance  of-  eternal  fire.  Which  words 
are  not  to  be  fo  interpreted,  as  to  be  reftrifted  to  that 
fire,  wherewith  thofe  cities  were  burnt,  but  to  be  ex- 
tended to  theilames  of  hell,  with  which  the  lewd  inha- 

*  Matth.  xxv.  46.  f  Luke  xvi.  23,  28.  i  Mark  ix.  44.  .§  2  ThefT. 
i.  8.     J|  Rom.  i.  28.     f  Loco  citato.     **  Ver.  7. 


OF 


-THE  COVENANT   or   V/oRXs. 


bitants  of  thofe  cities  are  at  this  very  day  tormented,. 
Thole  things  are  to  be  diftinguifhed,  which  the  very  na- 
ture of  the  thing  teaches  to  be  diftinft.  We  are  to  un- 
derfland,  their  giving  themfelvts  over  to  fornication*  and 
going  after  fir  angejlejh,  of  the  inhabitants,  and  not  of 
the  towns.  It  is  true  of  botb,  that  they  were  burnt  with 
fire  :  which,  with  refpccl  to  thetowns^miy  infome  mea- 
fure  be  laid  to  be  eternal,  they  being  fo  confumed,  as 
that  they  never  fhall  or  can  be  reilored.  But  it  is  truly. 
eternal^  with  refpect  to  the  inhabitants,  who,  by  that 
vengeance  of  God,  were  not  annihilated  ;  but  at  the 
time  when  the  apoftle  wrote,  having  been  caft  headlong 
into  everlafting  pain  and  torment,  fuffered  the  punifh- 
ment  of  that  fire.  For  the  portion  of  -whoremongers  is 
in  the  lake  -which  burneth  -with  fire  and  brim  ft  one.*  So 
thefe  cities  are  an  emblem  or  type  of  eternal  fire  ;  but 
their  wicked  inhabitants  fufftr  the  vengeance  of  eternal 
fire,  and  fo  both  are  for  DEIGMA,  an  example  (Peter 
fays,  H  u  p  o  D  E  i  c  M  A,  an  enfample^}  by  which  we  are  re- 
minded, what  whoremongers  are  to  expect. 

XIX.  To  this  purpofe  alfo  Chrift  cxprcfsly  declares, 
that  all  thofe  who  fhall  be  placed  on  his  left  hand,  and 
not  declared  heirs  of  eternal  life,  (hall,  by  a  righteous 
fentence,  be  condemned  to  everlafting  fire,  vjiich  is 
prepared  for  the  devil  and  his  angels  ;  J  which  fire  is  ex- 
plained to  be  KG  LAS  IN  AIONION,  evcY'li  'f  (ling  punifk- 
ment.§  \Ve  cannot  approve  what  Ctircellarusj!  has  writ- 
ten ;  that  in  "  Matthew  is  not  drfcribcd  a  judgment  in 
every  rcfpeft  univerfal,  of  all  woo  ever  had  exiited,  but. 
only  of  thofe  who  made  a  profcflTion  of  the  Chriftian,  re- 
ligion ;  feme  of  whom  behaved  becoming  ihe  gofpcl, 
others  not.1'  Thefe  arc  exprdlions  not  of  the  bed  (tamp. 
For  iliall  not  that  judgment  be  univerfal,  which  our 

,    *   Rev.  xxi.  8.     f   2  P,;t.  ii.  6.      j:  Matth.  xxv.  41.     §  \7er.  46. 
|j   In  the  fait!  dilfeitation,  §  6. 


i'i8  OF    THE    PENAL   SANCTION 

Lord  extends  to  all  nations  ?*  to  all  the  tribes  of  the 
earth  ?t  in  which  every  eyejhallfee  Chrift  the  Judge  ?J 
in  which,  according  to  Paul,}  he  -will  judge  the  world  ? 
in  which  both  fea*  and  death,  and  hell  will  deliver  up 
their  dead  to  be  judged  ?||  in  which  (hall  be  accomplifh- 
ed  the  prediclion,  which  God  folernnly  confirmed  by 
oath,  faying,  Every  knee  Jliall  bow  to  me,  and  every 
tongue  fJiall  confefs  to  God  ?^  in  which  even  the  men  of 
Nineveh  and  the  queen  of  the  South  fhall  rife  to  condemn 
the  wicked  Jews  ?**  and  their  portion  of  torment  be  af- 
figned  to  thofe  of  Tyre,  and  Sidon,.  and  Sodom  ?tt  in 
which  fhall  be  in  {lifted  on  that  fervant^  who  knew  not 
his  mafter's  will,  and  did  commit  things  worthy  ofjlripes^ 
his  due  meafure  of  (tripes  ?££  in  which,  in  fine,  they 
tvhojinned  without  law,  Jhall  perifli  without  law  ?§§  To 
reftrict  all  thefe  things  to  thofe  to  whom  the  gofpel  has 
been  preached,  is  for  a  man  to  make  fport  with  fcripture. 
But  God  will  not  be  fported  with. 

XX.  If  Curcellaeus  fliould  perhaps  reply,  that  he 
denies  not  an  univerfal  judgment  to  come,  but  that  it  is 
not  described  in  Matth.  xxv.  nor  in  thofe  pafTages,  in 
which  the  men  to  be  judged  are  divided  into  two  claf- 
(es,  as  Johnv.  28,  29.  2  Theff.  i.  6,  Sec.  I  anfwer,  i. 
That  the  fcripture  makes  no  mention  but  of  one  judg- 
ment, to  be  held  on  the  la(t  day  ;  nor  are  we  any  where 
taught,  that  a  different  tribunal  is  to  be  erected  for  thofe, 
to  whom  the  gofpel  was  not  preached,  and  for  thofe  to 
whom  it  was.  Paul  preached  of  the  judgment  to  come^\\ 
in  the  fmgular  number  ;  and  in  like  manner,  of  eternal 
judgment.^  2.  The  paflages  alledged  have  the  marks 
of  univerfality  affixed  to  them.  For  it  is  faid,  John  v. 

*  Matth.  xxv.  32.  f  Matth.  Xxiv.  30.  J  Rev.  i.  7.  §  A<5h 
xvii.  31.  jj  Rev.  xx.  13.  f[  Rom.  xiv.  if.  **  Matth.  xii.  41, 
42.  ff  Matth.  xi.  22,  24.  if  Luke  sii.  48.  f$  Rom.  ii.  12. 
jj  Ads  xxiv.  25.  ^|f  Heb.vks. 


OF   THE  COVENANT  OF   WORKS.          119 

28.  ALL  that  are  in  the  graves  JJiall  hear  the  voice  of 
the  Son  of  man  ;  and,  ver.  29.  this  univerfality  is  not  to 
be  divided  into  thofe,  who  either  by  faith  received  the 
gofpel  preached  to  them,  or  pe<4erfely  rejected  it ;  but 
into  thofe  who  have  done  good  or  evil,  without  mention- 
ing the  gofpel  in  the  lead.  And,  2  Theff.  i.  6,  &c.  the 
punifhment  of  eternal  destruction  will  be  inflicted,  by 
the  fentence  of  the  Judge,  not  only  on  thofe  who  were 
difobedient  to  the  gofpel)  but  alfo  on  thofe  who  knew  not 
God9  viz.  "  God  the  Creator,  to  the  knowledge  and 
worfhip  of  whom  nature  alone  might  have  led  men,  un- 
lefs  they  had  extinguifhed  ks  light  through  their  wick- 
ednefs,"  as  Curcellaeu-s  himfelf  explains  it.  3.  Nor  is 
it  any  thing  fingular  to  diftribiue  the  perfons  to  6e"ju3g- 
ed  into  two  clafles,  but  common  in  every  judgment  con- 
cerning the  whole  human  race  :  of  which  there  are  but 
two  diffimilar  bodies,  either  of  thofe  to  be  acquitted,  or 
thofe  to  be  condemned.  The  fcripture  knows  nothing 
of  an  intermediate  ftate. 

XXI.  The  only  thing  fpecious  adduced  by  Curcel- 
laeus,  is  this,  that  Chrift  cannot  upbraid  thofe  who  knew 
nothing  of  his  will,  thus,  /  was  an  hungry,  &c.  But 
we  anfwer,  i.  That  what  Chrift  here  fpeaks,  does  not 
comprize  the  whole  procefs  of  the  judgment,  but  only 
mentions  this  by  way  of  example.  For  who  doubts, 
that  more  things  are  to  be  confidered  in  this  judgment, 
even  with  refpecl;  to  thofe  to  whom  the  gofpei  was 
preached,  than  barely  thofe  effects  of  charity  towards 
the  godly  when  in  diftrefs  ?  2.  The  fcripture  declares, 
that  all  the  atfions  of  all  perfons  (hall  be  tried  in  this 
judgment;*  even  words, t  both  the  idlc^  and  hard ;$ 
nay,  even  the  fecrets  of  the  heart. ,|j  3.  It  is  not  our  bu- 

*  Eccl.  xii.  14.  2  Cor.  v.  10.  Rom.  ii.  5,  6,  Sec.  f  Matth. 
s"«  37-  t  Ver.  36.  §  Jude.  ver.  14,  15.  i[  Rom,  ii.  1-5,  i(k 
X  Cor.  iv.  * 


12O  OF    THE    PENAL   SANCTION 

finefs  to  determine  with  what  the  Judge  may  juftly  up- 
braid the  damned.  It  is  plain,  he  will  upbraid  them 
with  thofe  things  at.  leait,  which  they  fhall  hear  with  the 
mo  ft  dreadful  amazement.  And  feeing  all  thofe  to  be 
damned  have  difcovered  many  evidences  of  an  unrelent- 
ing, unmerciful,  and  unbenefkent  difpofition  ;  who  of 
us  (hall  dare  to  forbid  Chrift  to  interpret  this  their  con- 
duft,  as  if  they  would  have  (hewn  himfelf  no  kind  of 
compaflion,  had  he  come  among  them  in  perfon  ?  4.  and 
lailly,  Granting  that  Chrift  may  not  upbraid  all  the  wick- 
,ed  with  this,  yet  it  does  not  follow  from  thence,  that 
they,  will  not  come  into  this  judgment ;  becaufe  there 
are  many  other  things,  on  account  of  which  they  fhali 
be  condemned,  which,  the  fcripture  elfewhere  teaches, 
are  to  be  tried  in  this  judgment,  though  in  this  fummary 
Chrift  makes  no  mention  of  them.  There  is  nothing  to 
oblige  us  to  believe,  that  every  thing  relative  to  this 
judgment,  is  to  be  learned  from  this  paffage  alone. 
Other  teftimonies  of  fcripture  are  to  be  confulted,  which 
treat  on  the  fame  fubjecl. 

XXII.  It  remains,  that  we  inquire,  whence  this  pe- 
nal fandion  is  to  be  derived  ;  whether  from  the  fole  and 
mere  good  pleafure  of  the  divine  will,  or  from  the  na- 
tural and  immutable  juftice  of  God,  which  it  would 
have  been  unbecoming  to  have  ordered  otherwife.  I 
will  not  now  repeat  what  the  antagonifts  of  the  Socinians 
have  fully  and  happily  illuftrated  concerning  vindiftive 
jufti^,  as  a  property  eflentiai  to  God,  and  the  neceffity 
of  its  exercife  in  cafe  of  fin.  Firft,  I  fhall  only  pro- 
pofe  fome  arguments,  by  which  I  think  this  general  pro- 
pofition  may  be  moft  evidently  demonftrated,  that  it  has 
a  foundation  in  God's  very  nature  and  immutable  right, 
not  to  let  fin  go  unpunifhed;  and  then  more  {penally 
inquire  into  the  eternity  of  punifhmcnt. 


OF   THE   COVENANT   OF   WORKS.         '121 

XXIII.  And  firft.  Let  us  confiderthe  infinite  majefty 
of  God,  and  his  fupreme  excellence  above  all  things  ; 
which  is  fo  illuftrious,  that  it  obliges  rational  creatures, 
capable  of  knowing  it,  to  obey  and  ferve  him,  as  we 
proved,  chap.  ii.  $  8.     So  that  as  often  as  they  acl  con- 
trary in  the  lead  to  this  obedience,    they  dire&ly  make 
themfelves  guilty  of  high  treafon  againft  the  divine  ma- 
jefty,  and  confequently,  for  neglecl  of  obedience,  are 
bound  over  to  a  vicarious  punifhment.     For  "  the  (in- 
ner," as  Thomas  [Aquinas]  juftly  faid,  "  as  much  as  in 
him  lies,  deftroys    God    and  his  attributes,"  flighting 
that  majeity  of  God,  to  which  it  is  neceffary  that  all 
things  be  fubje6l,  from  the  confideration  both  of  God 
and  the  creatures.       Now,  it  is  altogether  impoffible, 
that  God  fhould  not  love,  in  the  tendered  manner,  him- 
felf,  his  majefty,  and  his  glory.     And  he  cannot  but  rc- 
fent  any  injury  done  to  what  he  thus  loves.     And  there- 
fore he   calls  himfelf,   EL  KANNA.  a  jealous  God,  and 
declares  that  this  is  his  name.*     But  KI  N  AH  denotes  re- 
fentmentfor  the  dearejl  thing :  and  hence  jealoufy  and 
great  fury  are  joined  together.t       But  he  is  chiefly  jea- 
lous for  his  name^  that  is,  that  he  be  made  known  to  men 
as  he  is,  And  will  be  jealous  for  my  holy  name.%     In 
which  name  even  this  is  contained,  And  will  by  no  means 
clear  the  guilty. § 

XXIV.  We  mav  otherwife  too  argue  from  the  ma- 
jelly  of  God,  and  in  this  manner.      It  is  altogether  im- 
pojjible,  that  GodJJiould  deny  himfdf.\\     That  is,  he  can- 
not diflemble  his  own  perfections,  or  do  any  thing  to 
make  him  appear  to  be  what  he  is  not,  or  that  he  is  not 
poflefied  of  properties  truly  divine  :  and  that  becaufe 
he  is  himfelf  the  archetype  and  exemplar  of  the  intelli- 

*   Exod.  xxxiv.  14.  f  Zech.  yiii.  2.         {  Ezek.  xxxix.  2$. 

§  Exod.  xxxiv.  7.     ||   2Tim.il.  13. 


122  OF    THE    PENAL   SANCTION" 

gent  creature,  whofe  province  it  is  to  fhew  to  the  crea- 
ture, in  his  works,  his  nature,  dignity,  prerogative,  and 
excellence.  He  would  therefore  deny  himfelf  if  he 
fhould  conceaFTiis  majefly,  much  more  if  he  (hould 
fufrer  man  to  flight  it,  which  is  done  by  every  fin.  For 
the  (inner  behaves  fo  in  his  prefence,  as  if  there  were  no 
God,  to  wham  he  owed  obedience ;  nay,  as  if  he  him* 
felf  was  God,  who  could  difpofe  of  himfelf,  his  facul- 
ties, and  other  things  in  which  he  fins,  at  his  own  pica- 
fure,  and  without  any  control,  faying,  Who  is  Lord  over 
me  ?*  Which  is  truly  to  fly  in  the  face  of  the  majefty 
of  the  Supreme  Being.  But  how  can  God  fuffer  this  to 
pafs  unpunifhed  ?  Unlefs  we  can  fupppofe  he  can  bear 
one  to  be  equal  to  himfelf,  which  would  be  an  open  de- 
nial of  his  fupremacy,  majefty,  and  excellency.  Buthe 
then  appears  glorious  to  tinners,  when  he  punifhes  the 
defpifers  of  his  Deity.  Thus,t  he  fwears,  that  all  the 
earth  Jli  all  befitted  with  the  glory  of  God  ;  namely,  by 
deftroying,  in  the  wildernefs,  thofe  who  did  not  believe, 
after  they  had  feen  the  glory  of  God  and  his  figns.  The 
glory  of  God,  in  this  paffage,  fignifies  the  manifeflation 
of  his  jealoufy  againd  thofe  who  defpifed  him,  when  he 
does  not  fuffer  himfelf  to  be  mocked.  Therefore,  as  he 
cannot  but  feek  his  own  glory,  fo  he  cannot  fuffer  him 
who  profanes  his  majefty  to  go  unpunifhed. 

XXV.  j>e£ondly.  This  may  be  made  no  lefs^evident- 
ly  to  appear  from  the  holinefs  of  God,  and  that  in  more 
ways  than  one. 

XXVI.  i.jGqd's  hplinefs  requires  this,  that  he  can- 
not admit  a  finner  to  union   and  communion  with  him- 
felf, without  fatisfaftion  to  his  juftice.      For    TIS  ME- 
TOCHE,  what  fellow jfhip  [participation]    hath  rigkteouf- 
nefi  with  unrighleovfocjs  PJ  He  that  touches  what  is  un- 

*  Pfal.  xii,  $.     f  Numb.  xiv.  20.     t  2  Ccr   ^-  T4- 


OF*  THE   COVENANT   OF    WORKS.  123 

clean,  can  have  no  communion  with  God.*  Him  whom 
God  unites  to  himfelf,  he  caufeth  to  cleave  to  him  as  a 
girdle,  that  he  may  be  unto  him  for  a  name,  and  for  a 
praife,  and  for  a  glory. ^  But  if  he  fhould  thus  as  it 
^rere  gird  the  Tinner  to  himfelf,  without  a  previous  fatis- 
faQion,  by  which  the  guilt  of  (in  is  removed,  holinefs 
itfelf  would  as  it  were  be  girded  to,  clothed  and  attend- 
ed with  fin  :  which  is  a  plain  contradiction.  It  is  true 
indeed,  that  God  offered  all  thefe  things  to  finful  Ifrael ; 
but  that  was  done  by  virtue  of  the  covenant  of  grace, 
which  fuppofes  a  due  fatisfaclion.  Nor  are  we  to  ima- 
gine, that  this  union,  which  God  defcribes  in  fuch  mag- 
nificent language,  was  the  lot  of  any  others,  in  its  full 
ernphafis  and  fpiritual  import,  but  of  thofe  who  were 
eternally  in  covenant.  Compare  Deut.  xxvi.  19.  If 
you  objecl,  that  it  is  really  unbecoming  the  holinefs  of 
God,  to  favor  the  (inner  with  a  communion  of  friend- 
fhip,  while  he  continues  fuch  ;  but  that  nothing  hinders 
him,  out  of  his  goodnefs,  to  takeaway  fin,  and  in  this 
manner  to  admit  to  his  fellowfhip  him  who  was  before  a 
finner  :  I  anfwer,  that,  without  a  fatisfaclion,  it  is  not 
confident  with  the  holinefs  of  God,  to  prevent  the  (in- 
ner with  that  greateft  effect  of  his  love,  by  which  he  may 
be  fanclified.  For  if  the  beginning  of  fuch  a  communion 
of  God  with  the  finner  be  not  unbecoming  his  holinefs, 
•why  do  all  allow  it  as  to  the  progrefs  thereof?  It  is 
plain,  it  is  not  fuitabie  to  the  holinefs  of  God  to  culti- 
vate a  friendfliip  with  the  finner,  fo  long  as  he  continues- 
fuch.  But  before  he  be  fanclified,  he  is  nothing  but  a, 
finner,  nay  fin  itfelf.  Nor  can  a  greater^  in  (lance  of 
friendship  be  given  to  man,  than  that  by  which  he  is 
fanclified.  Therefore  it  is  not  confident  with  the  holi- 
nefs of  God,  without  any  fatisfaQion,  to  prevent  \vith  (o 

*  Ver.  17.     f  Jer-  *£•  -*• 


124  ®F   THE   PENAL   SANCTION1* 

great  a  favor  the  (inner,  who  is  moft  worthy  of  all  his 
hatred.  If  you  flill  infill:,  that  it  is  inconliftent  with 
the  holinefs  of  God  to  love  the  finner  with  a  love  of 
complacency,  without  a  fatisfaftion,  but  that  nothing 
hinders  him  from  loving  him  with  a  love  of  benevolence, 
•which  may  transform  him,  as  to  render  him  a  (it  object 
of  the  love  of  complacency  :  I  anfwer,  that  this  is  fpo- 
ken  at  random  :  for  thofe  effetls  of  the  love  of  benevo- 
lence by  which  we  are  regenerated,  are  propofed  to  us 
in  fcripture,  as  confequences  of  the  engagement  and  fa- 
tisfa6lion  of  Chrifi.  and  of  our  reconciliation  with  God.* 
Faith,  without  which  it  is  impoflible  to  pleafe  God,  is  free- 
ly beftowedon  the  cleft,  thro  the  righteoufnefs  of  God,  and 
our  Saviour  jfefus  Chrift.^  Whatfoever  way  you  in- 
terpret  this,  it  appears  at  leaft,  that  the  gift  of  faith  is 
founded  on  Chrifl  and  his  fatisfaBion.  If  therefore  the 
fatisfaclion  of  Chriil  was  previously  requifite,  to  the  fm- 
ner's  being  blefTed  with  thofe  effects  of  the  love  of  bene- 
volence ;  it  is  rafhly  aflerted,  that  it  was  becoming  the 
holinefs  of  God  to  beftow  them  on  the  (inner  without  a 
fatis faction.  Moreover,  God  cannot  but  punim  thofe 
to  whom  he  cannot  grant  union  with  himfelf ;  becaufe 
the  greateft  punifhment  confifts  in  the  want  of  this  union. 
This  is  that  death,  with  which  the  law  threatens  the  {in- 
ner, as  we  have  already  made  appear. 

XXVII.  2.  The  holinefs  of  God  is  fo  unfpotted, 
that  he  cannot  behold  'evil,  and  look  on  iniquity.^  that  is, 
bear  it  in  his  fight.  He  cannot  therefore  lift  up  the  light 
of  his  countenance  upon  him,§  in  which  the  falvation  of 
men  confifts.  Now,  the  privation  of  falvation  is  the 
highe.il  punifliment.  When  David  rcfufed  to  admit  his 
fon  Abfalom  to  his  fight,  though  almoft  reconciled  tp 
him,  this  appeared  to  Abfalom  more  intolerable  than 

*  Tit.  Hi,  4,  5.      i  Cor.  vl.  n.     i  Pet.  i.  3.          f   2  Pet,  i.  i. 
J  Hub.  i.  14.     §  P&L  iv.  7^ 


OF     THE    Co  VEX  ANT     OF     WORKS.  12.5 

any  death.*  So  that  in  a  nature  fenfifole  of  its  unhap- 
pinefs,  a  punifhment  of  fenfe  cannot,  but  accompany  a 
punimment  of  lofs. 

XXVIII.  3.   From  the  holinefs  of  God  flows  a  dead- 
ly hatred  of  (ink      It  is  as  much  the  nature  of  holinefs  to 
hate  -iniquity,  as  to  love  nghteoufnefs.'?       Sin  is  an  abo- 
mination to  his  foul,%  that  is,  to   his  very  effence,  and 
eflential  holinefs  ;  and  notjzn  only,  but  alfo  the  finner. 
All  that  dofuch  tilings,  and  all  that  do  unrightzoujly,  art 
an  abomination  to  the  Lord  thy  God.§       Him  therefore 
whom  he  cannot  blefs  with  a  participation  of  his  favor, 
he  feparates  from  hirnfelf,  and  from  his  chofen  people, 
and  inflicts  upon  him  that  punifliment,  which  is  the  ef- 
fe£t  of  his  hatred.     According  to  Solomon's  reafoning, 
Every  one  that  is  proud  in  heart,  is  an  abomination  to  the 
Lord.\\     What  then  ?  HeJJiall  net  be  eflcemcd  gwltl'fi  ; 
he  jliall  not  be  unpunijlied.      David  reafons  in  the  fame 
manner,     Thou  art  not  a.  God  that  hajl  pleafitre  in  wick- 
ednefs,^.     Thou  bateft  iin.  and  the  finner  too,  becaufe 
of  it  :   Thou  hate/I  all  the  workers  of  iniquity.     What  is 
the  fruit  of  this  hatred  ?  Exceeding  bitter  :    Thou  Jhalt 
dejlroy  them  thatfpeak  leafing.     Thus  from  the  holinefs 
of  God  arifes  a  hatred  of  fin  and  the  finner;  and  from 
hatred,  punifhment. 

XXIX.  4.  Without  doubt  it  is  diametrically  oppp- 
fite  to  the  Hoi  i  n  efsof  G  o  d  ,  that  he  fhould  become  like 
unto  the  finner.     For  fince  his  image  confifts  in  perfect 
holinefs,  it  is  a  contradiction,  that   his  likenefs  fhould 
confiH  in  fin.     But  if  God  fhould  be  unwilling  to   pu- 
nifii  fin,  he  would  then  become  like   unto   the   firmer. 
This  he  himfelf  teaches  us  :**  when  he  would  tell  the  (in- 
ner,  Thou  thoughtefl  that  I   would  not  punifh    thy  fin, 
he  thus  expreffes  it  ;   Thou  thoughtejl  that  I  was  a 


*   2  Sam.  xiv.  32.     f   Pfjil.  xlv.  8.     J   Prov.  v\.  16.       §  Deut. 
xxv.  16.     ||  Prov.  xvk  5.     f  Pfal.  v.  4,  5,  6.     **  Pfal.  1.  21. 


126  OF    THE    PENAL   SANCTION 

t 

cr  like  thyfci/.  But,  fays  he,  I  will  (hew  the  contrary. 
And  how  ?  /  will  reprove  tkee,  or  punifh  thec.  And  fo 
by  that  fact  I  will  (hew,  that  I  am  not  like  unto  thee. 
Whence  I  conclude,  that  to  be  unwilling  to  punifh  fin, 
is  being  very  like  the  firmer.  On  the  contrary,  to  pu- 
niih  fin,  in  its  proper  time,  is  to  fhew  himfelf  mod  un- 
Jike  the  finner.  Therefore,  unlefs  God  reproves  the  fin- 
ner, he  will  be  like  to  him,  and  deny  himfelf.  For, 
fince  God  is  a  pattern  to  man,  and  man  was  made  in  or- 
der that  God  may  be  glorified  in  him ;  and  all  things 
which  God  hath  made,  have  a  tendency  to  this,  that  mail 
may  from  them  know  what  a  God  he  is  :  if  God  mould 
by  no  method  fhew,  that  fin  deprives  man  of  commu- 
nion with  God  and  of  his  kingdom;  nay,  mould  he 
make  the  Tinner  eternally  happy,  to  be  accounted  un- 
worthy of  which  is  the  greater!  punifhment,  God  would 
certainly  in  that  cafe  teftify,  that  he  is  not  worthy  to  be 
loved,  defired,  and  glorified,  and  that  fin  is  not  an  ob- 
ject unworthy  of  man's  delight.  As  far  as  it  is  irnpoffi- 
ble  then,  that  God  fhould  be  altogether  like  the  finner, 
fo  far  it  is  impolfible,  that  he  fhould  let  fin  go  unpu- 
niflied. 

XXX.  5.  Hence  it  is  that  God  fays,  he  is  fanclified, 
when  he  requires  punifhment,  Lev.  x.  3.  On  which 
place.  Crellius  himfelf*  makes  this  annotation  :  "  Which 
fome  learned  men  explain,"  (and  he  himfelf  agrees  with 
them)  "I  fhall  appear  holy,1'  that  is,  "mall  infliQ  pu- 
ni/hment  on  them."  The  fame  thing  he  owns  in  the 
lame  chapter,  "  that  neither  the  holinefs,  nor  the  majef- 
ty  of  God  can  in  any  refpeft  bear  to  have  his  commands 
violated  with  impunity."  Such  is  the  power  of  truth, 
that  it  even  breaks  forth  from  the  moft  refractory  hearts. 
And* the  fcnfe  of  this  word  is  very  evident,  Ezek. 


*  De  vera  relig.  lib.  i.  c. 


OF   THE   COVENANT   OF   WORKS.  127 

. 
xx^xviii.    16.  where  the  punifhment  of  God  is  foretold 

in  thefe  words  :  That  the,  Heathen  may  know  me,  when 
I  flail  befanttified  in  thee^  viz,  by  thy  punifliment,  be- 
fore their  eyes  :  more  clearly  ilill,  If.  v.  16.  God  thai 
is  holy,  JJiall  be  fanftijicd  in  righteoufjiefe^  by  inflicting 
on  fmners  the  punifhrnents  threatened  in  the  foregoing 
verfes,  and  by  not  pardoning  the  elecl,  unlefs  on  ac- 
count of  the  righteoufnefs  of  Chrifl,  in  whofe  fafferings 
and  death  he  difplayed  his  mod  unfpotted  holinefs,  and 
his  hatred  of  fin,  before  the  whole  world,  nay,  even  be- 
fore hell  itfelf.  It  is  therefore  as  neceffary,  that  God 
fhould  take  punifliment  on  fin,  as  that  he  fhould  be  ho- 
ly, left  he  fhould  feem  to  give  up  with  his  holinefs.  I 
fhall  conclude  in  the  words  of  Jofhua,*  He  is  on  holy 
God.  What  then?  He  is  a  jealous  God.  And  what 
does  he  infer  thence  ?  He  will  not  forgive  your  Iran fgref- 
fionS)  nor  your  Jins.  Thus  from  hi^  holinefs  tlowj  his 
jealoufy  ;  from  his  jealoufy,  his  vengeance. 

XXXI.  Thirdly,  This  may  alfo  be  inferred  from 
that  attribute  oT~God,  which  is  ufually  called  vindictive 
juftice.  That  it  is  the  property  of  this  to  puniih  iin,  the 
fcripture  tells  us  in  a  hundred  places;  and  heretics  im- 
pudently cavil,  when  they  aifert  it  to  be  the  work,  not 
ib  much  of  divine  juilice,  as  of  wrath  and  pailion. 
They  unadvifedly  disjoin  what  the  apoltle  has  conjoin- 
ed, who  fpeaks  of  the  day  of  wrath,  and  of  the  righte- 
ous judgment  of  God.^  And  what  is  God's  wrath  other 
than  that  ready  diipofition  of  the  divine  mind  to  do  that 
which  his  hatred  of  fin,  juftice  toward  the  finn^r,  and 
his  character  as  the  fupreme  Judge,  do  require  ?  I  omit 
a  thoufand  other  confidcrationc,,  which  are  every  where 
obvious.  I  {hall  rather  fhew,  where  the  hinge  of  the 
matter  turns,  i.  That  this  perfection  i-;  ar.  i^turc.!  to 

*  Chap,  xxiv,   jr.   <      f   Rom.  i:.  ;, 


128  OF    THE   PENAL   SANCTION 

God,  as  infinity,  holinefs,  omnipotence.     2.   That,  in 
virtue  of  it,   God  cannot  fufFer  fin  to  go  unpunifhed. 

XXXII.  The  former  of  thefel  thus  prove.  That  this 
irsurt  be  afcribed,  not  to  the  indifferent  will  of  God,  but 
to  the  nature  andeflence  of  God,  under  the  oppofite  of 
which  it  is  a  contradiction  to  conceive  of  him.     But  it  is 
contradictory  to  conceive  of  God  under  the  oppofite  of 
juft,  that  is  as  unjufi.*     But  it  is  not   contradictory,  if 
I  conceive  of  God  under  the  contraries  of  thofe  things, 
.•which  depend   on  the  mere  good  pleafure  of  his   will. 
For  inftance,  it  proceeded  from  the  free  will  and  plea- 
fure of  God,  that  he  formerly  chofe  Ifrael  for  his  pecu- 
liar people.     If  therefore  I  conceive  of  God,  as  one  who 
never  was  the  God  of  Ifrael,  I  (hall  doubtlefs  have  form- 
ed a  falfe   conception,  but  nothing  that,  by  an  evident 
contradiction,  deftroys   the   nature    of  God.     For   he 
might  have  been  God,  and  yet  not  the  God  of   Ifrael  ; 
but,  if  he  had  fo  pleafed,  the  God  of  the  Egyptians  or 
Chaldeans.     But  whoever  fays,  that  God  is,  and  at  the 
fame  time  fays    that  he  is   unjuft,  fpeaks   contradictory 
things.     For  the  firft  conception  of  the  Deity  is,  that  he 
is  perfectly  and  infinitely  good.     Juftice  belongs  to  this 
goodnefs,  giving   to   every   one  his  due,  by  a  fuitable 
compenfation,  efpecially  in  him,  who,  as  he  is  the  Lord 
of  rational  creatures,  fo  he  cannot  but  be  their  judge. 
Whoever  therefore  fays,  that  any  is  unjuft,  or  not  juft, 
denies  fuch  to  be  God,  of  whom  he  thus  fpeaks. 

XXXIII.  The  latter  I    make  out  thus.     Whatever 
is  the  righteous  judgment  of  God,  that  tiie  juftice  of 
God  requires  fhould  be  done  :  it  is  neceffary,  that  God 
do  himfelf  juitice  ;  who,  properly  fpeaking,  owes  no- 
thing to  any  one,  but  to  himfelf.     As  that  is  the  judg- 
ment, (righteoufnefs)  of  the  lazuli:  which  the  law  demand*, 

*  Job.  xxxiv.  10.         f   Rom.  viiL  4. 


OF   THE   COVENANT   OF   WORKS*          129 

^i  «• 

and  which  without  juftice  cannot   be  denied  the  law  ; 

the  judgment  of  God  is  what  the  law  requires,  and  can- 
not be  denied  him,  unlefs  he  would  be  unjuft  to  himfelf. 
But  it  is  the  judgment  of  God,  that  they  which  do  evil, 
are  worthy  of  death*  Therefore  there  is  a  connection 
between  fin  and  the  defert  of  death,  not  only  in  virtue 
of  the  will,  but  alfo  of  the  juftice  of  God.  Moreover, 
as  the  judgment  of  God  is  always  according  to  truth ,\  he 
mud  pronounce  the  perfon  who  is  worthy  of  death,  wor- 
thy of  it,  and  unworthy  of  life,  confequently  condemn 
him,  unlefs  a  fatisfaclion  intervene.  To  aft  otherwiie, 
would  be  unworthy  the  juft  God.  The  apoftle  inti- 
mates this,  J  declaring,  that  God  hath  fct  forth  Chrijl  to 
be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteoufnefs,  that  he  might  be  juft,  and  the  jujlifier  of 
him  which  believeth  in  Jefus.  By  which  words  he 
(hews,  if  God  fhould  juftify  the  ungodly,  and  admit 
him  u>happinefs  without  the  atonement  of  the  blood  of 
Chrift,  he  would  not  be  juft,  at  lead  his  juftice  would 
not  be  difplayed. 

XXXIV.  Memorable  efpecially  is  that  which  God 
fays  in  Jeremiah, $  Shall  I  not  vifit  for  thefe  things  ? 
faith  the  Lord :  fiiall  not  my  foul  be  avenged  en  fuch  a 
•nation  as  this  ?  The  meaning  is,  (hall  I  be  Jehovah,  and 
(hall  I  not  deny  myfelf,  if  I  bear  with  thofe  things  in  my 
people  ?  Nay,  if  there  be  any  fuch  a  nation,  (hall  I  not 
punifti  it  ?  It  is  impoffible  I  fhould  do  this,  and  that  in 
virtue  of  my  foul ,  that  is  of  my  very  eifential  .holincfs 
and  Deity.  Should  I  have  a  div'mtfoul,  that  is^  a  di- 
vine nature,  and  juft,  and  not  be  avenged  of  fin?  For 
the  foul  of  God  denotes  the  mojl  holy  nature  of  God, 

or,  which  is  the  fame,  the  ejfeniial  holinefi  of  God.     As 

' 
*   Rom:  i.  32.  f  Rom.  it.  2.  J-  Rorn.  Hi.  255  26. 

§  Chap,  ix.  9.  29. 
VOL.    I.  R 


130  OF    THE   PENAL   SANCTION 

appears  from  comparing  Amos  iv.  2.  with  Amos  vi.  8. 
In  the  former  it  is  faid,  The  Lord  hath  f worn  by  his  ho- 
linefs :  in  the  latter,  The  Lord  hath  f  worn  BENAPHSHO 
by  (his  foul)  himfelf.  / 

XXXV.  Crellius  therefore  trifles,*  when  he  ridi- 
culoufly  fays,  that  to  punifh  is  God's  foreign  and  ftrange 
work;  as  if  to  (hew  mercy  was  God's  proper  work,  but 
to  exac"l  punifhment,  his  ftrange  work.  To  that  end 
wrefting  If.  xxviii.  21.  that  he  may  do  his  work,  which 
h.e  tranilates,  kisftrange  work  :  that  he  may  work  his 
work,  foreign  (or  ftrange)  is  his  work  to  him.  We 
frankly  own,  that,  by  that  foreign  and  ftrange  work,  we 
ought  to  underftand  his  vengeance  againft  the  rebellious 
Jews.  But  it  is  faid  to  be  ftrange  and  foreign,  in  a 
quite  different  fenfe  from  what  this  perverter  of  fcrip- 
ture  would  have  it.  It  wasjlrangc  Qfodforeigfy  becaufe 
altogether  uncommon  and  extraordinary.  For  it  was 
to  be  a  great  tribulation,  fuch  as  had  not  bcenjince  the 
beginning  of  the  world  to  that  time.  Math.  xxiv.  21. 
Likewife,  it  might  appear  ftrange  to  any  one,  that  God 
Ihould  do  fuch  a  thing  to  a  people  in  covenant  with  him, 
and  loaded  with  fo  many  benefits,  examples  equal  to 
which  he  had  not  exhibited  even  among  his  enemies, 
who  were  ftrangers  to  his  covenants,  and  with  which 
could  hardly  be  compared,  what  he  had  done  in  mount 
Perazim  againft  the  Philiftines,t  and  in  the  valley  of 
Gibeon.J  And  alfo,  becaufe  fuch  an  extraordinary  pu- 
nifhment from  God  (as  ftrange  and  unufual  things  are 
wont  to  excite  great  emotions)  would  fill  any  withafto- 
nifhment,  fo  as  they  would  be  obliged  to  take  notice  of 
the  hand  of  God  in  it.  The  miferies  of  the  Jews  ftruck 
Titus  himfelf  with  horror;  and,  on  viewing  the  walls 
and  towers  of  Jerufalem,  he  confeffed,  that  without 

*  Dsvera  relig.  L  i.  c.  28,     f   2  Sam.  v.  21.     ^  If.  x.  10- 


OF  THE  COVENANT   OF   WORKS.          131 

God,  fuch  a  cijy  could  never  have  been  taken.  'Tis 
very  remarkable  what  Philoftratus  relates  in  the  hfe  of 
Apollonius  Tyanaeus.*  When  the  neighbouring  nations 
came  according  to  cuilom,  to  offer  crowns  to  Titus,  to 
adorn  himfelf  with,  for  his  conqueft  of  the  jews  :  he 
faid,  "  That  he  deferved  no  fuch  honor ;  that  he  did  not 
atchieve  thofe  things,  but  only  WAS  THE  INSTRUMENT 

OF  GOD,  WHO  WAS  THEN   DISPLAYING  HIS  WRATH." 

In  like  manner  alfo,  becaufe  it  was  ftrange  and  foreign 
to  the  Israelites ;  who,  that  the  Romans  might  not  come 
to  deftroy  their  city,  brought  upon  themfelves  the  guilt 
of  that  wickednefs  againft  the  Lord  Jefus,  which  was 
the  caufe  of  fo  great  a  deftru6tion  to  them.  It  was; 
therefore  ftrange  and  foreign,  not  to  God  (for  the  text 
fays  no  fuch  thing)  but  in  itfelf  and  to  men.  Or  if  we 
would  fay,  that  it  was  altogether  ftrange  and  foreign  to 
God;  it  muft  be  meant,  becaufe  God  delights  not  in 
the  deftru£lion  of  his  creatures,  as  fuch,  but  (to  fpeak 
after  the  manner  of  men)  is  rather  inclined  to  acts 
of  goodnefs  and  mercy.  But  this  is  fo  far  from  being 
of  fervice  to  the  heretic,  that,  on  the  contrary  it  fur- 
nifties  us  with  a  new  and  folid  argument :  which  I  thus 
ibnn. 

XXXVI.  Fourthly,  It  is  certain,  that  penal  evil,  as 

fuch,  is  not  in  itfelf  defirable,  even  to  God,  becaufe  it 

is  connected  with  the  deftru£tion  of  his  own  work.     Is 

it  good  unto  thee,  that  thou  JJtouldJl  opfrefs  ;  that   thou 

JJiouldfl  defpife  the  work  of  thine  hands  ?t     Nay,   God 

confirms  by  an  inviolable  oath,    that  he  has  no  pleafurc 

in  the  death  of  the  wicked.^     It  muft  then  be  fornt  thing 

elfe  which  renders  it  defirable,  and  fo  much  fo,  that 

God  declares,  that  he  exults  in  it,  and  derives  great  con- 

folation  from  it,  as  being  that  alone  which  can,  as  it 

*  JLib.  v.  c.  iJ,..         f  Jcbx.  3<     {  EzcL  xxxiii.  u. 


132  OF   THE   PENAL   SANCTION 

were,  be  fufficient  to  mitigate  his  grief,  and  appeafe  his 
indignation,  occafioned  by  fin.  Nothing  can  be  ima- 
gined ftronger  than  the  fcripture-phrafes  on  this  fubject, 
fotne  of  which  I  fhall  exhibit.  It  is  IN  MY  DESIRE, 
that  I  friould  chaflife  them.*  That  REFRESHES  HIM- 
SELF by  de.folation  (ftrengtheneth  the  fpoiled)  againft 
the  ftrong.^  The  Lord  will  rejoice  over  you  to  dejlroy 
you.%  I  will  eafe  me  of  my  adverfaries,  and  avenge  me 
of  my  enemies.^  God,  you  fee,  de  fires  to  punifh  fin- 
n-ers.  When  he  pours  out  defolation  upon  them,  he 
refreshes  himfelf;  nor  (lightly  only,  but  he  both  rejoi- 
ces and  exults;  and  that  with  fuch  a  joy,  as  may  be 
proper  for  mitigating  the  pain,  caufed  by  (in,  and  con- 
fequently  of  yielding  confolatioh  to  God.  What  is  it 
which  makes  that  evil  of  the  creature  fo  defirable  to  the 
Creator  ?  What  other,  but  that,  by  in  Hiding  punifh  - 
ment,  he  preferves  inviolable  the  glory  of  his  fuprema- 
cy,  holinefs,  and  juftice,  which  fin  would  wholly  ob- 
fcure  ?  For  all  the  ufefulnefs  of  punifh  men  t  (as  Crellius 
himfelf  fpeaks)  "  muft  needs  regard  God."  But  we 
can  conceive  here  no  advantage  redounding  to  God,  un- 
3efs  his  rejoicing  in  the  declaration  of  his  glory,  fhining 
forth  in  that  judgment,  thejuftice  of  which  the  holy 
angels  acknowledge  with  applaufe,||  and  even  thedanmed 
themfelves,  though  unwilling  and  gnafhing  their  teeth, 
are  conflrained  to  confefs.  It  is  indeed  impoflible,  that 
God  fhould  fet  light  by  this  his  mod  excellent  glory,  of 
which  he  is  fo  jealous.  Since  then  it  is  neceffary,  that 
God  fhould  prefer  the  defiruclion  of  his  depraved  crea- 
ture to  that  of  his  own  glory,  it  is  as  necefiary,  that  he 
fhould  punifh  the  wicked  creature.  God  indeed  loves 
his  creatures,  but  he  does,  as  he  ought,  much  more 
himfelf.  He  would  act  incontinent  with  that  love  of 

*  Hof.  x.  10.     t  Amos  v.  9.     {  Deut.  xxviii.  36.     §  If.  i.  24, 
v      |j   Rev,  xi.  17,  and  Rev.  xvi,  5,  6. 


OF    THE   COVENANT    OF    WORKS.          133 

himfelf,  ,if  he  Ihould  not  recover  his  <;l<>r>%  which  his 
finful  creature  has,  by  horrible  facnlegc,  robbed  him  or, 
by  inflicting  punifhment  upon  it. 

XXXVII.   Fifthly,  and   lailiy,   We    (hall  ufe   a* 
ments  ad  hominem.      Socinus  owns,*  "  that  not  to  par- 
don the  impenitent,   is  cevtaisilv  ri;»hc,   and  agreeable  to 
THE  DIVINE  NATU'RE-,  and   confcquentlv  to  rectitude 
and  equity."     Crellius,  in  like  manner,   fays,t  t;  that  it 
is  unworthy  of  God  to  differ  the  crimes  of  the  obllinate 
to  efcape  unpunished,"      Let   us  a  little   examine   thefe 
concefiions.     They  fav,  it  is  4i  unworthy  of   God,   not 
to  pun  i  ill  the  obfhnate  :"  nay,   4i  it  is  due  to  the  nature 
of  God,"  not   to  pardon  them.      Why,  pray  ?   Is  if 
caufe  they  are  flubborn  and  obftinate  ?  But  obflinacy  is 
not  punifhed  on  its   own   account,  becaufe    there  is  a 
good  and  laudable  obflinacy,  or  conftancy.      It  is  there- 
fore only   punifhed,  becaufe   of  the  evil  that  is  in  it. 
Wherefore  it  is  neceffary,  that  fin  be  punifhed  on  its  own 
account,  and  obflinacy  only  becaufe  of  the  finfulnefs  of 
it.     And  if  it  be  neceffary  to  punifh  fin  on  its  own  ac- 
count, therefore,  where -ever  it  is    to    be  met   with,  it 
mufl  neceffarily  be  punifhed.      Add  to  this,  that  all  men, 
after  having  once    finned,  obflinately    perfevere  in  (in, 
unlefs  they  are  brought  to  repentance  by  the  preventing 
grace  of  God.     But  how  can  they  obtain  this  without  a 
previous  fatisfaclion,  if  it  be  a  debt  which  the  divine  na- 
ture owes  to  itfelf,  not  to  grant  them  pardon  ? 

XXXVIII.  Wjejikewife  readily  admit  what  Crel- 
lius advances  in  the  very  fame  chapter  :  "  By  the  fame 
claim  of  right  that  we  owe  obedience  to  God,  by  the 
fame  alfo  we  become  liable  to  punifhment  for  neglect  of 
obedience  and  fervice  :  for  punifhmcnt  fucceeds,  as  it 
were,  in  the  place  of  the  duly  omitted,  and,  ifpoflible, 
ought,  to  atone  for  it."  But  doubtlefs,  by  a  claim  of 

*  DC  fervato,  p.  i.e.  i.         f  Be  vehi  rc!5^  lib.  i.  c.  -j, 


134  Of    THE    FINAL   SANCTION 

natural  right,  obedience  is  due  to  God  ;  and  it  would 
be  repugnant  to  the  divine  perfe61ions,  for  God  not.  to 
require  it  of  a  rational  nature.  I  fpeak  without  referve  : 
A  God  who  cannot  demand  obedience  from  his  rational 
creature,  is  not  God.  And  the  very  fame  thing,  ac- 
cording to  Crellius's  very  juft  hypothecs,  is  to  be  af- 
firmed of  punifhment.  I  am  well  aware,  that  Crellius 
founds  both  claims,  as  well  to  obedience  as  to  punifh- 
rnent,  on  the  dominion  of  God  as  Lord  ;  though  this 
ought  rather  to  be  founded  on  the  natural  majefty  and 
fupremacy  of  God,  which  is  the  foundation  of  this  fo- 
vereign  dominion.  But  he  is  forced  to  confefs,  that  this 
fovereign  dominion  is  fo  natural  to  God,  that  he  can- 
not renounce  it  ;  nay  indeed,  that  "  without  it,  it  is 
fcarce  intelligible,  how  he  can  be  God  ;  fince  it  is  on 
account  of  that  very  authority,  and  the  power  from 
\vhich  it  flows,  he  is  faid  to  be  God."  It  therefore  (lands 
firm,  that  the  penal  fanclion  of  the  covenant  is  founded 
in  the  fuper-eminent,  moft  holy,  and  mod  juft  nature  of 
God,  and  not  in  the  mere  good  pleafure  of  the  free  di- 
vine will  only. 

XXXIX.  Moreover,  it  might  be  here  inquired,  whe- 
ther the  eternity  of  punifhment  ought  to  be  derived  from 
this  natural  right  of  God  ;  or,  which  is  the  fame  thing, 
whether  a  punifhment,  juftly  equivalent  to  every  fin, 
ought  neccfTarily  to  be  eternal,  according  to  God's  na- 
tural right ;  fo  that  to  maintain  the  contrary,  would  be 
unworthy  of  God,  and  confequently  impofljble.  A  dif- 
ficult queflion  this,  and  the  rather,  becaufe  to  deter- 
mine concerning  this  abfolute  right  of  God,  in  fpecial 
cafes,  feems  to  be  above  human  reach.  God  is  greater 
than  man  ;  he  giveih  not  an  account  of  his  matters.*  Let 
us,  however^  try,  whether,  from  the  ccnfideration  of 

*  Job  xxxiii.  12,   13. 


OF   THE   COVENANT   OF    WORKS.  135 

die  divine  perfections,  we  may  not  gather,  what  may  in 
this  cafe  be  worthy  of  Cod. 

XL.  I  now  prefuppofe,  that  there  is  in   fin  commit- 
ted againft  the  infinite  majefty  of  God,  a  malignity   in 
its  meafure.  infinite,  and  therefore  a  demerit  of  punifli- 
ment  in  its  meafure  infinite  alfo.      I  fay,  that  there  is  in 
fin  a  malignity  only  in  its  msafitre  infinite.     For  it  can- 
not be  called  infinite  in  an  abfolute  fenfe.       If  you  con- 
fider  the  entity  of  the  a 61  in  itfelf,  an  aft  infinitely  in- 
tenfe  cannot  be  elicited  by  a  finite  creature  :  if  the  irre- 
gularity, and  the  privation  of  moral  good  adhering  to 
the  acl,  it  is  a  privation  of  a  finite  rectitude,  fuch  as  can 
be  competent  to  a  creature  :  if,  in  fine,  you  conlider 
the   whole   complex,  namely,  fin,  in  the  concrete,  as 
they  fpeak ;  neither  in  that  cafe  is  its  malignity  abfolute- 
ly infinite.      For  all  vicious  acls  are  not  equal,  but  there 
is  a  great  drfparity   among  them  ;  which  could  not  be 
unequal,  if  they  were  infinite.      However,  the  maligni- 
ty of  fin  is  in  its   meafare  infinite  :    i.   ObjeElivdy^  be- 
caufe  it  is  committed  againft  an  infinite  good.     2.  Ex- 
tenjivdy^  in  refpecl  of  duration,  becaufe   the   blot  or 
ftain  of  fin  endures  for  ever,  unlefs  it  be  purged  away 
by  the  blood  of  Chrift.       And  therefore  there  is  in  him 
a  defert  of  punifhment,  not  abfolutely  infinite,  as  toin- 
tenfenefs  of  torments,     (i.)  Becaufe  fuch  a  punifhment 
is  abfolutely  impoflible;  for  a  finite  creature  is  not  ca- 
pable of  infinite  torments.     (2.)  Becaufe  it  would  fol- 
low, that  God  could  never  latisfy  hisjuftice,  by  in- 
flicting condign  punifhmem  on  the  wicked,  feeing  they 
are  incapable  of  this  puniihment.     Now,  it  is  then  ab- 
furd  to  fay,  thai  any  punifhment  is  of  right  due  to  iin, 
which  God  could  never  inflicl.     (3.)  Becaufe  it  woul-1 
follow,  that  an  equal  punifhment  was  due  to  all  fins,  or 
that  all  in  faft  were   to  be  punifhed  alike:  \vhichisan 
abiurdity,  and  a^iuft    Math.   xi.   22,  -24..,  The  reafon 


136  OF    THE    PENAL    SANCTION 

of  this  confequcnce  is,  becaufe  there  neither  is,  nor  can 
be  any  difparity  between  infinites.  Neverthelefs  there 
is  in  fin  a  defert  of  puniihmeat  in  its  meafure  infinite  ; 
namely,  in  the  fame  manner  that  the  malignity  of  it  is 
infinite.  That  is,  i.  Objeftiwly,  fo  as  to  deprive  man. 
of  the  enjoyment  of  the  infinite  good,  which  is  God. 
2.  Extenjivdy*  fo  that  the  puniihment  (hall  laft  for  ever. 
And  thus  I  confider  this  defert  of  eternal  punimment  fo 
far  only  as  to  conclude,  that  God  does  nothing  contrary 
to  equity  and  juftice,  when  he  punifhes  the  fins  of  men 
with  eternal  torments  both  of  foul  and  body.  Which 
the  event  (hews,  as  I  have  made  appear  above,  $  17. 

XLI.  But  I  know  not,  if  it  can  be  determined,  whe- 
ther this  eternity  ought  necefTarily  to  confift  in  the  pu- 
nifhment tiffenfe,  or  whether  the  juftice  of  God  may  be 
fatisfied  by  the  eternal  punifhment  of  loft,  in  the  annihi- 
lation of  the  finful  creature.  This,  I  apprehend,  may 
be  faid  with  fufficient  probability  and  fobriety  :  If  God 
fhall  be  pleafed  to  continue  in  exigence  for  ever,  the 
finful  creature,  it  is  neceffary  (without  a  fatisfaclion) 
that  he  forever  inflici  puniihment  on  him,  not  only  the 
punifhment  of  loTs,  but  likewife  that  of  fenfe.  The 
reafon  is,  becaufe  not  only  the  guilt  of  fin  always  re- 
mains ;  but  alfo  the  Main  with  which  fin,  once  commit- 
ted, infefts  the  foul,  and  which  can  never  be  purged 
out  but  by  the  blood  of  Chrift.  But  it  is  impoffible,  as 
we  proved,  $22,  23,  24.  that  God  mould  admit  nlan 
ftained  with  fin,  to  communion  with  himfelf :  and  it  can- 
not be,  that  a  rational  creature,  excluded  the  enjoy- 
ment of  the  divine  favor,  mould  not  feel  this  indigna- 
tion of  God  with  the  deepefl  anguifh.  Confcience  mod 
feverely  lames  the  wretches  for  having  fquandered  away 
the  chief  good.  Which  with  no  fmall  care  we  have  alfo 
Ihewn,  J  13.  and  the  following  fet'tions. 


OF   THE  SACRAMENTS,  &c.  137 

XLII.  But  whether  it  be  neceflary,  that  God  fhould 
preferve  for  ever  the  (infill  creature  in  a  ftate  of  exif- 
lence.  I  own  I  am  ignorant.  May  it  not,  in  its  mea>. 
fure,  be  reckoned  an  infinite  punifhment,  if  God  fhould 
pleafe  to  doom  man,  who  was  by  nature  a  candidate  for 
eternity^  to  total  annihilation,  from  whence  he  fhould 
never  be  fuffered  to  return  to  life  ?  I  know,  God  has 
now  determined  otherwife,  and  that  with  the  highefi  juf- 
tice*  But  it  is  queried,  whether,  agreeably  to  his  juf- 
tice,  he  might  not  have  fettled  it  in  this  manner  :  If  thpu 
O  man,  finneft,  I  will  fruflrate  thy  defire  of  eternal 
happinefs,  and  of  a  blefled  eternity,  and,  on  the  con- 
trary, give  thee  up  to  eternal  annihilation  ?  Here  at  lead 
let  us  flop. 


CHAP.     VI. 

Of  the  Sacraments  of  the  Covenant  of  Works. 


i 


T  hath  pleafed  the  blefled  and  almighty  God,  in  eve- 
ry difpenfation  of  his  covenants,  to  confirm,  by  fome 
facred  fymbols,  the  certainty  of  his  promifes,  and,  at 
the  fame  time,  to  remind  man,  in  covenant  with  him,  of 
his  duty  :  to  which  fymbols  ecclefiaftical  practice  has 
long  fince  given  the  name  of  Sacraments.  This  was 
certainly  appointed  with  an  excellent  defign,  by  the  all- 
wife  God.  For,  i.  What  God  has  made  known  con- 
cerning his  covenant,  is,  by  this  means,  propofed  to 
man's  more  accurate  confideratiqn  :  fince  he  has  not  on- 
ly once  and  again  been  inftru&ed  in  the  will  of  God  by 
a  heavenly  oracle,  but  frequently,  and  almofl  daily, 
beholds  with  his  eyes  thofe  things,  which,  by  heaven^ 

VOL.  JL  S 


138  OF   THE   SACRAMENTS   OF   THE 

are  granted  him  as  pledges  of  the  greateft  bleffings, 
What  believers  fee  with  their  eyes,  ufually  fink  deeper 
into  the  foul,  and  leave  clearer  imprefTions  of  them- 
felves,  than  thofe  only  which  they  hear  with  their  ears. 
Elegantly  to  this  purpofe  fays  Herodotus,*  Men  ufual- 
Ip  give  lefs  credit  to  the  ears  than  to  the  eyes.  2.  Thefe 
fymbols  alfo  tend  to  confirm  our  faith.  For  though 
nothing  can  be  thought  of  that  deferves  more  credit  than 
the  word  of  God  ;  yet  where  God  adds  figns  and  feals  to 
his  infalliable  promifes,  he  gives  a  twofold  foundation  to 
our  faith.  Thus  he  more  abundantly  fliews  unto  the  heirs 
of  promife  the  immutability  of  his  counfel  :  that  by  two 
immutable  things,  in  -which  it  was  impojjible  for  God  to 
lie,  we  might  have  a  ftrong  confolation.^  3.  By  means 
of  this  inilitution,  a  holy  man  does,  by  the  fight,  touch, 
and  tafle  of  the  facred  fymbols,  attain  to  fome  fenfe  of 
eternal  blcflings,  and  accuftoms  himfelf,  under  the  fym- 
bols, to  a  contemplation  and  foretafte  of  thefe  things, 
to  the  plenary  and  immediate  fruition  of  which  he  will, 
one  time  or  other,  be  admitted  without  any  outward 
figns.  4.  The  man  has  in  thefe  fomething  continually 
to  remind  him  of  his  duty  :  and  as,  from  time  to  time, 
they  prefent  to  his  thoughts,  and  give  him  a  prelibation 
of  his  Creator,  fo  at  the  fame  time  they  refrefh  his  me- 
mory with  thofe  very  ftrong  obligations,  by  which  he  is 
bound  to  his  covenant-God.  And  thus  they  are  both  a 
bridle  to  reftrain  him  from  fin,  and  a  fpur  to  quicken 
him  cheerfully  to  run  that  holy  race,  which  he  has  hap- 
pily entered  upon. 

II.  God  alfo  granted  to  man  fuch  fymbols  under  the 
covenant  of  works  ;  concerning  which  we  are  now  to 
fpeak,  that  nothing  may  be  wanting  in  this  treatife  :  and, 
if  I  miilake  not,  there  were  four  in  all,  which  I  reckon 


Lib.  i.        t  Heb-  vi-  J7»  l8< 


COVENANT  OF   WORKS.  139 

\ip  in   this  order,      i.   PARADISE.     2.  THE  TREE  OF 

LIFE.        3.  THE  TREE  OF   KNOWLEDGE  OF    GOOD   AND 

EVIL.  4.  THE  SABBATH.  In  {peaking  of  each  of 
thefe,  I  fhall  (Mindly  {hew,  Firft,  What  good  they 
fignified  and  fealed  to  man,  with  refpecl  to  God.  Se- 
condly, What  duty  and  obligation  they  reminded 
him  of. 

III.  But  I  think  it  previoufly  neceffary  to  obferve, 
that  it  is  altogether  foreign  to  this  treatife,  and  out  of  its 
place,  to  propofe  fuch  fignincations  either  of  paradife, 
or  of  the  tree  of  life,  or  of  the  Sabbath,  as  relate  to 
the  gofpel,  the  grace  of  Chrift,  and  to  glory  as  freely 
given  to  the  eleH  by  the  Mediator  and  Spirit  of  grace. 
Here  I  obferve,  that  men  otherwife  great  have  (tumbled, 
who,  when  explaining  the  nature  of  thofe  facraments, 
too  uncautioufly  blend  things  belonging  to  a  quite  differ- 
ent covenant.  Nothing  is  here  to  be  brought  in,  which 
does  not  belong  to  the  covenant  of  works,  the  promifes 
of  that  covenant,  and  the  duties  of  man  under  the  fame: 
all  which  are  moil  diftincl  from  the  covenant  of  grace. 
Here  we  are  to  fay  nothing  of  Chrift,  nothing  of  juiti*. 
lying  faith  in  him,,  nothing  of  our  ceafing  from  our 
own  works  as  impure,  nor  any  thing  of  that  reft  after 
the  miferies  of  this  life.  All  thefe  belong  to  another 

.covenant.  I  do  not  indeed  refufe,  that  the  unfearchV 
ble  wifdom  of  God  did  appoint  and  order  thefe  fymbob 
in  fuch  a  manner,  that  the  remembrance  of  them,  after 

.  the  fall,  might  be  able  to  inftrucl  man  in  many  things 
relating  to  the  covenant  of  grace,  and  its  Mediator. 
Thus,  according  to  Paul,  we  obferve  in  the  firft  Adam, 
a  type  of  the  fecond  -,  in  Eve  curioufly  formed  out  of 
Adam's  rib  while  afleep,  a  type  of  the  church,  as  it 
were,  taken  from  Chrift  in  virtue  of  his  death;  and  in 
the  firft  marriage  a  great  myftery,  which  regards  Chrift 
and  thejchurch.  Thefe  things,  however,  were  neither 


140          OF   THE  SACRAMENTS  OF    THE 

known  to  nor  thought  of  by  Adam  in  the  (late  of  na- 
ture; nor  are  they  to  be  mentioned  in  a  difcourfe  on 
the  facraments  of  the  covenant  of  works.  Having  pre- 
mifed  thefe  things,  let  us  now  inquire  into  each  particu- 
lar with  all  the  care  pofiible,  beginning  with  paradife. 

IV.  It  is  far  from  our  defign,  elaborately  to  inquire 
into  the  fituation  and   topography  of  paradife.     Let  it 
fuffice  to  obferve,  that  it  was  a  garden,  and  a  moft  agree- 
able inclofure,  planted  by  God  himfelf,  toward  the  eaft, 
in  Eden,  a  mod  fertile   region,  and  abounding  in  all 
lands  of  delights,  as  very  learned  men  think,  near  Ha- 
ran,  the  mart  of  Arabia,  at  the  conflux  of  the  Euphra- 
tes and  Tigris,  not  far  from  Mefopotamia.     Which  was 
watered  with  four  rivers,  warning,  by  many  windings 
and  meanders,  the  moft   fertile  orchard.     When  man 
•was  formed  from  the  earth  without  paradife,  he  was  in- 
troduced by  God  as  a  new  gueft   into  this  place,  with 
defign  that  he  might  afterwards  give  an  account  of  his 
fiewardfhip  and  care.     Here  he  wanted   nothing  that 
could   contribute  to  the  proper  pleafures  of  this  life, 
Cod  frequently  revealing  himfelf  to  man,  and  familiarly 
admitting  him  to  the  fweeteft   fellowfhip  with  himfelf. 
Mofes  alfo  mentions  the  gold  and  the  precious  ftones  of 
that  country,    as  of  the  bell  kind,  and  in  the  greateft 
plenty.     What  now  was  the  meaning  andmyftical  figni- 
fication  of  all  thefe  things  ? 

V.  Firft,  In  general,  the  pleafantnefs  of  this  place, 
every  moment  fetting  before  man  the  mofl  profufe  boun- 
ty of  the  Deity,  and  exhibiting  the  fame  fco  the  enjoy- 
ment of  all  his  fenfes,  affured  him,  that  he  was  to  ex- 
pe8  another  refidence  far  more  noble  and  grand  ;  where 
he  mould  not,  as  now,  enjoy  his  God  through  and  in 
the  creatures,  but  immediately  delight  in  his  Creator, 
to  his  being  fully  fatisfied  with  his  likenefs.  For,  if 
God  now  conferred  upon  him  fuch  things  while  on  his 


COVENANT  OF  WORKS.  141 

j6urney,  and  before  the  courfe  of  his  appointed  trial 
\vas  fmifhed ;  what  might  he  not,  nay  what  ought  he  not 
to  promife  himfelf  from  that  immenfe  munificence,  after 
having  acled  his  part  well,  with  the  boldnefs  of  afking 
his  moft  ample  recompenfe,  he  had  acquired  the  right 
of  approaching  his  rewarder  ?  Was  not  the  Lord,  amidft 
this  abundance,  that  lacked  nothing  pertaining  to  this 
animal  life,  frequently  adclreffing  him,  How  (hall  I  on- 
day  place  thee  among  my  fons,  if  thou  conftantly  conti- 
nued obedient  to  my  voice  ?  If  there  is  fo  much  fweet- 
nefs  in  thefe  created  rivulets  of  my  goodnels,  in  which 
now  thou  fwimmeft  with  fo  much  plea fu re;  what  will 
there  not  be  in  myfelf,  the  unexhaufted  fountain,  and 
the  moft  plentiful  fpring  ?  Afcend,  O  man,  by  the  icale 
;^f  the  creatures,  to  Me  the  Creator,  and,  from  a  fore- 
tafte  of  thefe  firft-fruits,  conclude,  what  I  have  prepar- 
ed for  thee  againft  that  time,  when  I  myfelf  fiiail  be  thy 
exceeding  great  reward.  And  certainly,  unlefs  we  fup- 
pofe  Adam  to  have  been  flupid,  and  devoid  of  all  divine 
light,  he  could  not  but  have  fuch  thoughts. 

VI.  The  fcripture  declares,  that  by  paradife  is  figni- 
fied  the  feat  of  perfecl  biifs,  when  it  calls  heaven,  the 
habitation  of  the  bleffed,  by  the  name  of  paradife •.*  A 
manner  of  expreffion  commonly  ufed  by  the  Holy 
Ghofi,  by  which  the  names  of  the  fign,  and  the  thing 
iignified,  of  the  type  and  antitype,  are  mutually  ex- 
changed. The  Jews  themfelves  faw  this,  with  whom  it 
is  ufual  to  call  the  place  of  abfolutely  perfect  happinefs, 
NGED^LN  and  ,GAN  N G E D & N ,  Eden  and  the  .garden  of 
Eden  ;  and  no  wifh  was  more  frequent  among  them, 
than  this,  Let  his  rejl,  that  is,  the  place  of  his  relt,  be 
Eden.  There  is  alfo  a  moft  fuitable  analogy  between 
paradife  and  heaven,  which  we  are  now  more  expref;>ly 
and  particularly  to  fhew. 

*  Luke  xxiii.  43.     2  Cor.  xii.  4. 


142  OF    THE   SACRAMENTS   OF 'THE 

VII.  i.  Paradife  was  a  garden  planted  by  God  him- 
felf,  to  be  the  refidcnce  of  man  formed  after  the  divine 
image.  Heaven  is  a  place  made  and  prepared  by  the 
fame  God  for  the  eternal  abode  of  man,  after  he  has  ad- 
ded conftancy  to  his  other  virtues,  and  fo  has  in  himfelf 
the  full  image  of  God,  twhere  his  holinefs  fhall  be  un- 
changeable. As  therefore  it  was  incumbent  on  man  tp 
acknowledge  the  hand  and  moft  munificent  bounty  of 
bis  God  in  this  terreftrial  habitation  ;  fo  he  was  flill  far 
more  evidently  to  experience  the  fame  in  the  celeftial 
abode  of  his  heavenly  Father.  2.  Paradife  exceedingly 
furpafled  all  the  other  parts  of  the  earth,  in  refpecl  to 
the  pleafantnefs  of  it  ;  for  it  was  planted  in  Eden,  a 
place  of  all  kinds  of  delight.  Whence  the  moft  pleafant 
countries  in  the  world  are  faid  to  be  as  the  garden  of 
God.*"  And  Ezekiel,prophefying  of  the  future  extraor- 
dinary plenty  of  the  earth,  fays,  that  the  earth,  which 
before  that  was  lying  wafte,  fhould  be  as  the  garden  of 
Eden.i"  And  what  is  grander  than  that  promife  of  Ifaiah, 
for  the  LordJIiali  comfort  Zion  ;  he  will  comfort  all  her 
zvajle  places^  and  he  will  make  her  zvildernefs  like  Eden, 
and  her  defert  like  the  garden  of  the  Lord  ;  joy  and  glad- 
nefsjhall  be  found  therein^  thankf giving^  and  the  voice 
i)f  melody  ?%  From  which  words  it  is  clear,  that  nothing 
was  wanting  in  paradife,  in  its  primitive  (late,  to  give 
the  complete!!  pleafure  to  man.  But  much  lefs  will  any 
thing  be  wanting  in  heaven  to  the  molt  abfolutely  perfect 
happinefs.  The  pleafures  of  which  will  far  more  ex- 
ceed thofe  of  this  tcrreftrial  garden,  than  heaven  itfelf, 
exceeds  the  earth  in  its  height.  For  paradife  had  thofe 
things,  which  difcovered  its  imperfeclion,  fuch  as  thofe 
that  belonged  to  this  animal  life,  all  which  will  be  whol- 
ly excluded  heaven,  where  /j  fuliufs  of  joy.^  SOBAX-G 

*  Gen.  xiii,  jo.       f  Chap,  xxxvi.  35.       I  Ckip.  li.  3. 


COVENANT  OF   WORKS.  143 

SOMACUOTII.*     3.   In  paradife  flowed  the  mod  limpid 

U  •>.1-r— •»"•; •''••» 

irreams,  watering  and  fertilizing  the  garden,  where -ever 
it  was  neceffary.  In  heaven  there  is  a  pure  river  of  wa- 
ter of  life,  clear  as  cryflal,  proceeding  out  ^f  the  throne,  of 
God.^  By  which  circumlocution  are  figmfied  the  gifts 
of  the  Holy  Spirit,  a  few  drops  of  which  are  indeed 
granted  here,  but  with  which  the  blefled  will  be  intoxi- 
cated to  a  perfecl  joy.  4.  Mofes  alfo  mentions  gold, 
bdellium,  and  the  onyx-ftone,  which  were  found  in 
that  region.  J  In  heaven  there  will  be  fpiritual  treafures, 
with  which  no  gold,  no  topaz,  nor  any  of  the  precious 
ftones  of  the  whole  earth,  can  any  wife  be  compared. 

5.  Irrparadife  there  were  trees,  both  beautiful  and  ufe- 
ful.  "  In  heaven  there  are  precious  things,  both  plea  fa  tit 
to   the  fight,  and   excellent  for  ufe.     Above_all,  there 
were  the  two  trees,  of  knowledge  and  oT  life.     But  in 
the  heavenly  kingdom,  there  is  true  and  perfecl  know- 
ledge, and  that  life  which  is  really  and  emphatically  fo. 

6.  Man   being  ftrft  created  in  the  earth,  was  tranflated 
into  paradise,  as  the  better  refidence.      For,  if  I  miilake 
not,  the  words  of  Mofes  intimate  this,  And  there  he  put 
the  man  who?n  he  had  formed.^       Compare  Gen.  iii.  23, 
where,  after  his  fin,  he  is  faid  to  b^fent forth  from  the  gar- 
den of  Eden^  to  till  the  ground,  from  whence  he  was  taken. 
In  like  manner  alfo,  man  was  in  due  time  to  be  tranfla- 
ted  from  that  natural  and   animal  (late,  in  which  he  was 
created,  to  another  altogether  fupernatural  and  heaven- 
ly :  of  which  this  defirable  tranflation   from  earth  to  pa- 
radife reminded  him  ;  which  Zanchius  alfoobferved  on 
Gen.  ii.  15.  as   alfo  Mufculus.     7.   Had  not  man  been 
innocent,  he  would  have  had  no  place  in  paTadife.    This 
garden  did  not  bear  him  when  once  tainted  with  fin,     So 
nothing  .that  dcfdeth  can  enter  into  heaven.^     That  i^the 

*  Pfal.  xvi.  ii.     -f-   Rev.  xxii.  i.     J  Gen.  ii.   n,   12.     §  Gen. 
ii.  8.     |i   P.ev.  xxi.  27. 


144  ®r   THE   SACRAMENTS   OF   THE 

habitation  of  God's  holinefs  and  glory.*  8.  In  paradife 
man  enjoyed  the  familiar  fellow  fhip  of  his  GodTand  in 
this  fenfe  paradife  might  alfo  be  ft  vied  the  garden  of  God, 
as  God  dwelt  there,  delighting  himfelf  in  the  work  of 
his  hands,  and  efpecially  in  man  hirnfelf  ;  to  whom  as  it 
was  a  pleafure  to  man  to  be  thus  near  and  familiar,  fo 
it  was  a  delight  to  God.  But  in  heaven  the  habitation 
of  his  majefty,  God  will  be  always  prefent  with  man, 
and  give  himfelf,  in  the  mod  familiar  manner  poflible, 
to  be  feen  and  enjoyed  by  him. 

VIII.  As  paradife  was  fuited  to  fet   forth  all  thefe 
things  to  man,  fo,  in  like  manner,  the  ufe  of  this  pledge 
reminded  him  of  feveral  duties.      And  firft,  he  hence 
learned,  that  he  ought  not  to  feek  for  his  good  and  felici- 
ty in  any  thing  upon  earth,  which,  when  appearnig  even 
mod  perfect,  difcovers  its  own  imperfections  ;  fuch  as 
this  animal  life  in  paradife,  that  was  to  be  recruited  con- 
tinually with  meat,  drink,  and  a  fucceffion  of  deeping 
and  waking.      By  which  means  he  was  taught  to  afpire 
after  a  greater  happlnefs,  namely,  the  immediate  frui- 
tion of  his  God  ;  in  the  feeking  after  which  happinefs, 
the  principal  holinefs  of  a  traveller  confids.       For  you 
love  God  above  all  things,  if  you  ardently  pant  after  an 
intimate  union  with  him. 

IX.  Secondly,  Since  this  paradife  was  given  to  man 
to  be  cultivated  and  kept,  the  Lord  thereby  reminded 
him,  that  he  took  no  pleafure  in  a  lazy  idlenefs,  but  in 
an  active  indudry.      His  will  was,  that  man  mould  em- 
ploy his  labour  and  care  upon  the  garden,  that  he  might 
have  fomething  to  do,  and  in  which  he  might  continual- 
ly experience  the  goodnefs  and  providence  of  his  Crea- 
tor.    He  did  not  chufe,  that  angels  themfelves  fhould 
l?e  idle,  whom  he  made  minidering  fpirits.      And  fo  he 


15. 


COVEN  ANT  •  OF   WORKS.  •          145 

a/Tigned  to  man  the  care  of  cultivating  and  keeping  pa- 
radife, that  he  might  have  fornething  to  employ  himfelf 
in  the  works  of  God  ;  juft  as  a  king's  fon  has  fome  office 
ailigned  him,  left  he  fhould  become  indolent  by  an  ex- 
cels of  pleafures,  honor,  and  riches.  Thus  he  became 
obliged  to  be  conformed  to  his  God  by  the  purcft  acl- 
ings,  and  to  be  employed  about  the  very  work  of  God's 
hands,  till  he  fliould  come  to  enjoy  an  eternal  fabbath 
with  himfelf. 

X.  Thirdly,  This  alfo  had  a  further  refpeft  to  him- 
felf. For,  i.  As  paradife  was  the  pledge  of  heaven,  fo 
the  careful  keeping  of  it  reminded  him  to  have  heaven 
continually  in  his  mind  and  thoughts.  2.  The  labour  and 
culture  of  paradife  taught  him,  that  only  he  that  labours^ 
and  does  that  which  is  acceptable  to  God,  can  get  to  the 
heavenly  habitation.  3.  He  was  alfo  inftrucled  to  keep 
his  foul  for  God,  as  a  moft  pleafant  garden,  cultivated 
like  the  paradife  of  God,  and  (hew  forth  thofe  trees  of 
virtues,  which  God  planted,  as  producing  the  moft  ex- 
cellent fruits,  that  is,  works  proceeding  from  good  ha- 
bits :  that  fo  the  Lord  might  come  into  this  his  garden, 
and  eat  his  pleafant  fruits.*  4.  It  pointed  out  to  him, 
that  he  fliould,  above  all  things,  folicitouily  keep  his 
foul,  that  garden  of  God,  left  any  wild  beads  of  de- 
praved paflions  mould  break  in,  to  lay  every  thing  there- 
in walle.  And  when  God  laid  .to  him,  Keep  this  my 
garden,  may  he  not  at  the  fame  time  be  fuppofcd  to  fay, 
Keep  thy  heart  with  all  diligence^  or  above  all  keeping  ?t 
5.  The  keeping  of  paradiie  impofed  an  axious  folici- 
tude  upon  him,  not  to  do  any  thing  againft  God,  left, 
as  a  bad  gardner  being  thru  ft  out  of  the  garden,  he 
(hould  in  that  difccrn  a  melancholy  fymbol  of  his  own 

;: 

*  Cant.  iv.  16.     j-  Prov.  iv.  23. 

VOL.   I.  T 


OF    THE   SACRAMENTS  OF    THE 

exclufion  from  heaven.     We  then  conclude,  that  man, 
being  with  joy  and  exultation  admitted  into  paradifc, 
was  bound,  and  was  willing  to  be  bound,  to  perform 
all  thefe  things  to  God,  and  fo  upon  entering  into  para- 
dife,  bound  himfelf,  as  by  a  facramcnt,  to  thefe  duties. 
XI.   Now  follows  the  confideration  of  the  TREE  OF 
LIFE  :  but  whether  a  Jingle  tree,  or  an  entire  fpecies  of 
trees,  is  a  queftion  among  the  learned.     Some  think  that 
the  former,  which  is  indeed   the  common   opinion,  i? 
founded  on  no  probable  reafon  ;  and  fuppofe  it  more 
fuitable  to  the  goodnefs  of  God,  that  fuch  a  beautiful 
and  ufeful  tree  mould  be  in  the  view  of  his  favorite,   in 
as  many  parts  of  the  inclofure  as  poffible.     They  alfo 
alledge  the  divine  benediction,*  by  which  God  confer- 
red  on  all  trees   the  virtue  of  multiplying  themfelves. 
But  they  chiefly  inlift  on  Rev.  xxii.  2.  where  John  pitch- 
es the  tree  of  life  on  each  fide  of  the  river,  which  they 
compare  with  Ezek.  xlvii.  12.     Others,  on  the  contra- 
ry, do  not  think  it   probable,  that  it  was  an  entire  fpe- 
cies :   Firft,  becaufe  the  univerfal  particle,    KOL  all,  is 
not  added  as  before,  when  Mofes  would  exprefs  many 
things  of  the  fame  fpecies,   or  many  fpecies  themfelves. 
Next,  becaufe  it  is  faid  to  have  been  placed  in  the  mid- 
dle of  the  garden,  fo  as  to  have  the  other  trees  furround- 
ing  it  in  ordei.   To  the  paffages  alledged  from  the  Apo- 
calypfe  and  Ezekiel,  they  anfwer,  that  John  fpeaks  on- 
Jy  in  the  fmgular  number  both  in  that  place,  and  Rev.  ii. 
7.  and  that  one  tree  could  properly  be  faid  to  (land  in 
the  mid  ft  of  thejlreet,  and  on  both   fides  of  the  liver, 
becaufe  the  river  run   through  the  midft  of  the  ftreet? 
and  becaufe   that  fingle    tree  extended   its    roots   and 
branches  to  each  fide,    fo  that  there  was  no  defeft  on 
either  fide.      They  likewife  conclude  from  its  being  a 

*  Gen.  i.  u,  12. 


COVENANT   OF   WORKS.  147 

type,  that  it  mud  be  a  fmgle  one  ;  becaufe  Chrify  is  one. 
But  Ezekicl  faw  many  on  the  bank  of  the  river,  repre- 
fen  ting  the  church  militant;  becaufe  though  one  Chrift 
quickens  the  church,  yet  it  is  by  feveral  means  he  now 
communicates  life  to  the  elecl.  Thefe  are  the  argu- 
ments on  both  fides.  If  any  mould  defire  our  judg- 
ment,, we  are  of  opinion,  that  the  arguments  of  neither 
fide  have  the  force  of  a  demon  drat  ion  ;  but,  from  the 
confide  ration  of  its  being  a  type,  \ve  rather  incline  to 
the  more  common  opinion. 

XII.  Whether  this  tree  was  endued  with  a  fingular 
virtue  above  others,  fo  as  to  reftore  with  equal  perfec- 
tion the  moidure  confumed  by  the  exceflive  heat,  per- 
fectly to  cure  the  diforders  of  the  body,  who  can  cer- 
tainly tell  ?  who  can  obdinately  deny  ?  To  afcribe  to  it 
a  medical  virtue  a  gain  ft  difeafes,  does  not  appear  fuita- 
ble  to  the  date  of  innocent  man.  For  difeafes  and  Tick- 
ly  infirmities  are  only  the  efFe&s  of  fin.  But  nothing 
fure  is  more  ridiculous,  than  that  paradoxical  and  alto- 
gether untheological  aflertion  of  Socinus,  that  Adam, 
by  the  benefit  of  that  food,  would  have  -prolonged  his 
life  to  a  much  longer  period  than  God  chofe  he  fhould, 
had  he  not  been  deprived  of  the  opportunity  of  reaching 
forth  his  hand  to  that  tree.  As  if  God  when  he  expel- 
led man  out  of  paradife,  and  {aid,  Left  he  put  forth  his 
hand)  and  take  alfo  of  the  tree  of  life,  and  live  for  ever9* 
was  apprehenfivc,  that  man,  upon  lading  again  of  that 
tree,  mould  live  for  ever,  notwithdanding  his  will  and 
threatening;  which  is  downright  blafphemy.  For,  by 
thefe  words,  God  only  intended  to  reft  rain  the  vain 
thoughts  of  rrutn,  now  become  fuch  a  fool,  as  to  ima- 
gine that,  by  the  ufe  of  that  tree,  he  could  repair  the 
lofs  he  had  fudained  by  fin;  or,  as  if  the  bare  ufe  of 

*   Gen.  iii.  22. 


148  OF   THE   SACRAMENTS   OF    THE 

the   facrament,  or  the  opus  operatum,  as  it  is  called, 
could  be  of  any  advantage,  without  the  thing  iigniiicd. 
And,  by  driving  man  from  that  outward  fign  of  immor- 
tality, he  cut  him  off  from  all  hopes   of  falvation  by 
that  covenant,  of  which  that  tree  was  a  fymbol.     How- 
ever, there  muft  be  fome  great  reafon,  why  that  tree  ob- 
tained this  defignation  :  which  we  will  now  inquire  into. 
XIII.  The  tree  of  life  fignifkd  the  Son  of  God,  not 
indeed  as  he  is  Chrift  and  Mediator    (that  confideration 
being  peculiar  to  another  covenant)  but  in  as  much  as  he 
is  the  life  of  man  in  every   condition,  and  the  fountain 
of  all  happinefs.     O    how  well  was    it  fpoken  by  one, 
who  faid,  that  it  became  God  from  the  firft  to  reprefent 
by  an  outward  fign,  that  perfon  whom  he  loves,  and  for 
whofe  glory  he  has  made  and  does  make  all  things ;  nay, 
to  whom  he  Jlieioeth  all  things  that   he  doth,  that  he  may 
alfo  do   likewife,*  as   the    author   of  life  to  man  ;  that 
man,  even  then,  might  acknowledge  him  as  fuch  ;  and 
afterwards,  when  he  was  to  be  manifelted  as  his  Saviour 
and  Phyfician,  Adam  and  his  poflerity  might  bring  him 
to  remembrance,  as  exhibited  by   a  fymbol  at  the  very 
beginning  !   As  in  facl   it  has  happened,  that   they  who 
believe  Mofes,  the  prophets,  and  the  gofpel,  avow,  that 
in  the  beginning  there  was  no  life  but  in  him,  for  whole 
glory  to  be  difplayed  in  the  work  of  falvation,  the  earth 
was  alfo  made.     Wherefore  Chrilt  is  called  the  Tree  of 
Zz/£.t     What  indeed  he  now  is  by  bis  merit  and  effica- 
cy as  Mediator,  he  would  have   always  been  as  the  Son 
of  God,  of  the  fame  fubftance  with  his  Father.      For  as 
by  him   man  was  created,  and   obtained  an  animal  life, 
fo,  in  like  manner,  he  would  have  been  transformed  by 
him  and   bleffed  with   a  heavenly    life.     Nor  could  he 
have  been  the  life  of  the  {inner,  as  Mediator,  unlefs  he 

*  Johnv.  19.  f   Rev.  xxii.  2-. 


COVENANT   OF   WORKS.  149- 

had  likewife  been  the  life  of  man  in  his  holy  (late  as  God; 
havi-r^  life  in  hirrtfdf,  and  being  life  i til- If. 

XIV.  The  fruit,  of  this  tree,  charming  all   the  fenfes 
with  its  unpartfllelled  beauty,  fignHied  the  plea  fares  of 
divine  love,  with  which  happy  man    was  one  clay  to  be 
fully    regaled,  and   which    never  cloy,  but,  with  their 
fweet  variety,  do  always  quicken  the  appetite.     In  this 
fenic,  wifdora  is  faid  to  be  a  tree  of  lift  to  them  that  lay 
hold  of  her.*     Because  the  ftudy   and  practice  of  true 
wifdorn  fills  the  foul  with  an  ineffable  pleafure. 

XV.  Moreover,  it   was    man's  duty,   i.   Attentively 
to  confider  this  tree,  #s  pleafant  to  the  eyes**  and  to  con- 
template therein    the   perfections   of   the    Sou  of  God, 
whole  brigfeteft  viiion  was   one  clay  to  complete  his  hap- 
pinefs.      2.  Bytheufe   and  enjoyment  of  this  tree,  to 
tettify  his  communion   with   the  Son  of  God,  and  ac- 
knowledge him  as  the  author  of  the  life  he  longed  for  ; 
which,  though  innocent,  he  was  to  feek    after,  not  in 
himi'elf,  but  in  God,  as  a  liberal  rewarder.     3.   He  him- 
felf,  in  imitation  of  the  Sen  of  God,  and  as  in  commu- 
nion with  him,  ought  to  be  as  a   tree  of  life  to  his  wife 
and  pofterity,  by  giving  them  holy  advife  and  example, 
as  a  plant  of  the  garden  of   God,  a  partaker  of  the  di- 
vine life,  and  as  minidering  to  the  life  of  his  neighbour. 
The  fruit  of  the  righteous  is  a  tree  of  life  .^ 

XVI.  Beiides  the  tree  of  life,  Moles  fpeaks  of  ano- 
ther tree,  deriving  its  name  from  THE  KNOWLEDGE  OF 
GOOD  AND  EVIL,  concerning  whofe  name  and  tile  we 
began  to  fpeak,  chap.   iii.  $  20,   21.      That  it   was  de- 
figned  for  man's  probation,  is  undoubted  :   but  whether 
it  was  alfo  a  fymbol  of  the  covenant,  Ls    difputed.      I 
freely  own,   I  fee  no  reafon  why   this  fhould  be  denied. 
For  ail  the  requisites  to  conftitute  a  fymbol  of  a  covc- 

*  Prov.  iii.  1 8.         f  Gen.  Hi.  6.         J  Prev.  xl  30. 


150  OF    THE   SACFS.AMENTS   OF    THE 

nant  here  concur.  We  have  an  external  and  vifible 
fign,  inftituted  by  God  :  we  have  the  thing  fignified,  to- 
gether with  a  beautiful  analogy  :  we  have,  in  fine,  a 
memorial  of  man's  duty  :  all  which  fully  conftitute  the 
nature  of  a  facred  fymbol,  or  facramcnt. 

XVII.  The    external  fign  was  a  certain  tree   in  the 
mid/1  of  the  garden,  good  for  food,  f  leaf  ant  to  the  eyes, 
and  to  be  dejired  to  make  one  wife.*     The  ufe  of  this  tign 
was  twofold,      i.   That   it  might    be  attentively  viewed 
and  confidered  by  man,  while  he  carefully  meditates  on 
the  myftical  fignification  of   this  tree.      For    that  end  it 
was  fo  beautiful  and  fo  defirable  to  the  view,  and  placed 
in  the  midft  of  the  garden,  where  man  moft  frequently 
re  for  ted.     2.  Thai,  from  a  religious  obedience,  he  fhould 
abftain  from  eating  of  it,  thereby  acknowledging  God's 
ablolute  dominion  over  him,  and  his  expectation  of  ano- 
ther world,  in  which  he  fhould  be   forbid  nothing  truly 
defirable. 

XVIII.  The  thing  fignified  was  in  like  manner  two- 
fold, thcfealing  both  of  the  prcmife  and  the  threatening 
of  the  covenant.     For  its  being  called  the  tree  of  know- 
ledge of  good,  intimated,  that  man,  if  from   a  principle 
of  love  he  obeyed  this   probationary   precept,  mould 
come  to  the  knowledge,  fenfe,  and  fruition  of  that  good 
which  is  truly  and  excellently  fo,  and  the  full  knowledge 
of  which  is  only  obtainable    by    fenfe  and  enjoyment. 
On  the  other  hand,  when  called  the  tree  of  the  knowledge 
of  evil,  thereby  is  lignified,  that  man,  if  found  difobe- 
client,  fhould  be  doomed  to  the  greateft  calamity,  the 
exceeding  evil  and  wretchednefs  of  which  he  fhould  at 
laft  know  by  experience.     And  even  they  who,  in  other 
refpecls,  would  not  have  this  tree  called  a  fymbol  of  the 
divine  covenant;  do  confefs  this. 

*  Gai,  ill.  3.  6. 


COVENANT   OF   WORKS. 

XIX.  There  was  here  a  very  plain  memorial  of  du- 
ty.    For  this  tree  taught,   i.  That  man  was  fincerdy  u> 
contemplate  and  defire  the  chief  good  ;  but  not  to  en- 
deavour after  it,  unlefs  in  the  manner  and  way  prcfcrib- 
ed  by  heaven  ;  nor  here  to  give  into  his  own  reafonings, 
how  plaufible  foever  they  might  appear.      2.  That  man's 
happinefs  was  not  to  be  placed  in  things  pleaung  to  the 
fenfes  of  the  body  ;  and  that  there  is  another  and  a  quite 
different    beatifying  good,  which  can  fatiate  the    foul, 
and  is  of  itfelf  fufficient  to  the  confummation  of  bappi- 
nefs.     3.  That  God  was  the  mod  abiblute  Lord  of  man, 
whofe  ible  will,  exprefled  by  his  law,  fhould  be  the  fu- 
preme  rule  and  directory  of  all  the  appetites  of  the  foul, 
and  of  all  the    motions  of  the  body.     4.  That  there  is 
no  attaining   to  a  life  of  true  happinefs,  but  by  perfect 
obedience.     5.   That  even  man  in  innocence  was  to  be- 
have with  a  certain  religious  awe,  when  converfnig  with 
his  God,  left  he  fhould  fall  into  fin.     To  thefe  add  what 
we  have  already  obferved,  chap.  iii.  {  21. 

XX.  That  very  accurate  and  great  divine  Hierony- 
mus  Zanchius,  after  giving  a  hiftory  of  thefc  trees,  ex- 
prefTes    their   myftjcal     fignification  in     thefe    words : 
"  Moreover,  thefe    two  trees  in  the  midft  of  paradifc, 
and  near  each  other,  were  very  evident  types  of  the  law 
and    gofpel,  or  of   Chrift.     The   law   declares  what  is 
good,  and    what  is  evil  :   Chrift   is  the  true  and  eternal 
life.     Both  were  in    the  mid  11  of  paradife,  becaufe  the 
law  and  Chrift,  in   the  midtt  of  the  church,  are  always 
to  be   propofed  to  the  ions  of  Adam.      One  near  the 
other,  becaufe  the  law  It-ads  to  Chrift."*     I  cannot  ful- 
ly exprefs,  what  reverent  thoughts  I  have  of  this  great 
divine,  whole    commentaries  I   exceedingly    prefer  to 
thole   newfangled  comments,  with  which   the  minds  of 

*  DC  creat.  honi.  lib.  i.  c.  I.  § 


152  OF    THE    SACRAMENTS   OF    3 

Undents  are  at  this  day  diftracted  and  led  ailray.  i\Tever- 
thelefs,  thefe  expreiiions  feern  to  be  more  ingenious, 
than  folid  and  judicious.  For,  under  the  covenantor 
works,  Adam  neither  had,  nor  was  itneccdary  he  fhould 
have,  any  facraments  which  refpeBed  Chriii,  the  gof- 
pel,  and  grace.  This,  however,  may  be  faid  in  excufe 
of  thefe  and  the  like  things,  which  often  occur  even  in 
the  moil  learned  authors,  that  though  thefe  things  were 
not  propofed  at  firft  to  man  in  innocence,  in  order  to 
reprefent  to  him  the  grace  of  Chrift,  yet  they  were  ib 
wifely  ordered  by  God,  that  man,  by  reflecting  upon 
them,  could,  after  the  fall,  difcover  in  them  fome  dark 
refcmblance  of  thofe  things,  which  God  afterwards,  by 
a  new  promife,  was  pleafed  to  reveal. 

XXI.  Other  learned  men  have  not  thought  proper  to 
reckon  the  tree    of  knowledge   among  the  fymbols  and 
feals  of  the   covenant  of  works  ;   being  chiefly  fwayed 
10  this  opinion   by  the  following  reafons.      i.  jBecaufe 
ail  facraments  are  given  for  ufe  ;  but  man  was  forbid  the 
life  of  this  tree.      2.   Becaufe  facraments  are  figns  of  a 
bleding,  which  they  fcal  to  thofe  who  ufe  them  in  a  pro- 
per way  ;  but  this  tree   fealed  no  blefling  to  any  who 
ihould  ufe  it,  but  rather  brought  a  curfe  upon  that  ufe. 
Thefe  coniiderations,  however,  are  not  of  that  weight 
that  we  ihould  therefore  depart  from  the  more  received 
opinion.     And   it  is  eafy  to  anfwer  both  thefe  argu- 
ments, not  only  from  the  truth  of  the  thing  itfelf,  but 
i-lfo  from  the  very  hypothecs  of  thefe  learned  men. 

XXII.  It  is  indeed  true,  that    all    facraments  were 
given   for  ufe  ;  but  it  is  alfo  certain,  that  the  external 
ufe  of  all  facraments  is  not  after  one  and  the  fame  man- 
ner.      All  are  not  granted  to  the   mouth  and  palate. 
There  are  facraments,  whofe  ufe  con  fills  in  the  contem- 
plation of  the  fign,  and  meditation  on  the  thing  Ggnifi- 
ed.     Some  learned  writers  niaintain?    that  the  rainbow 


COVENANT   OF   WORKS.  153 

was  not  a  fymbol  only  of  the  oecumenical  or  general 
covenant  with  the  whole  eanh,  but  alfo  of  the  covenant 
of  grace  in  Chriil ;  and  they  think,  that  the  colours  of 
the  rainbow,  the  red,  the  fiery,  and  the  green,  denote, 
that,  by  blood,  holinefs  and  mercy  are  united.  But  we 
can  conceive  no  other  facramental  ufe  of  the  rainbow, 
bcfides  the  contemplation  of  it.  In  like  manner,  they 
place  the  brazen  ferpent  among  the  facraments  of  the 
Old  Teftament,  whole  ufe  confifted  only  in  the  behold- 
ing of  it.  Nay,  they  are  of  opinion  concerning  the 
tree  of  life  itfelf,  that  it  was  not  promifcuoufly  to  be 
ufed  by  man,  fince  to  him  alone  that  overcometh^  it  is 
given  to  eat  of  the  tree  of  life*  "  Whence,"  fay  they, 
"  it  does  not  appear  that  Adam  touched  it  before  the 
fall :  nay,  the  contrary  is  rather  evident."  And  yet  they 
fay,  that  it  was  the  firft  and  mod  ancient  reprefentation 
of  the  Son  of  God,  and  of  the  life  to  be  poilelfed 
through  him.  Nothing  then  hinders  the  tree  of  know- 
ledge from  being  luTo  called  a  fymbol  of  the  covenant, 
though  propofed  only  to  be  looked  at  by  man,  though 
he  was  never  to  eat  of  it. 

XXIII.  I  go  a  ftep  farther,  and  fay,  that  there  is  no 
abfurdity,  fhould  fuch  a  facrament  be  appointed,  whofe 
ufe  fhould  conlift  in  a  religious  abftinence.  Nor  fhould 
thofe  learned  men,  if  confident  with  themfelves,  be 
averfe  to  this  opinion.  "  The  deluge,"  fay  they,  "  from 
which  No'dh  was  preferved,  mull  needs  be  reckoned 
among  the  types."  Now,  the  ufe  of  the  waters,  in  ref- 
pecl  to  Noah,  confifted  in  this,  that  they  were  neither 
to  touch  him  and  his,  to  their  hurt;  nor  force  them- 
felves into  the  ark,  in  which  he  was  (hut  up  :  as  the 
waters  of  the  Red  fia  Jikewife  fignified  the  fame  thing, 

*   Rev.  ii.  7. 
VOL.   L  V 


154  OF    THE   SACRAMENTS,  &c. 

in  the  fame  manner,  to  Ifrael.  Nay,  what  may  feem 
juftly  ftrange,  thefe  learned  men  fay,'  that  the  firft  facra 
ment  of  ..the  covenant  of  grace  was  "  the  ejeBment  of 
Adam  out  of  paradife,  and  the  barring  up  his  accefs  to 
the  tree  of  life  :"  or,  as  one  is  pleafed  to  exprefs  him- 
felf,  The  firft  facrament  was  the  tree  of  life,  which, 
though  at  firft  it  regarded  the  covenant  of  works,  and 
exclufion  from  it  was  the  punifhment  of  fallen  man  ; 
neverthelefs,  that  very  exclufion  was,  at  the  fame  time, 
a  fign  of  the  grace  and  goodnefs  of  God."  I  would  beg 
of  thofe  very  learned  men,  to  explain  to  me  in  what  the 
facramental  ufe  of  the  tree  of  life  was  to  have  confided 
under  the  covenant  of  grace,  after  man  was  expelled 
paradife,  and  that  tree  was  no  longer  to  be  in  his  view. 
There  is  here  no  other  ufe  but  a  myftical  abftinence  and 
deprivation.  And  thus,  we  imagine,  we  have  fully  an- 
fwered  the  firft  argument. 

XXIV.  Let  us  now  confider  the  fecond  :  and  we 
fay,  it  is  not  inconfiftcnt  with  the  nature  of  facraments, 
to  feal  death  and  condemnation,  to  thofe  who  unduly 
and  irregularly  ufe  them.  For  fince  the  covenant  of 
God  with  man  is  ratified,  not  only  by  the  promifes,  but 
alfo  by  certain  threatenings  belonging  to  it,  and  facra- 
ments are  the  feals  of  the  whole  covenant,  it  feals  alfo 
threatenings  to  the  profane  abufers  of  them.  When  a 
man  partakes  of  the  facraments,  he  comes  under  an  oath 
and  cur fe,  and  makes  himfelf  liable  to  punifhment,  if 
he  deals  treacheroufly.  To  fay  nothing  of  the  facra- 
ments of  the  covenant  of  works,  the  very  facraments 
of  the  covenant  of  grace,  are  the  favour  of  death  unto 
death  to  hypocrites  and  profane  perfons,  who,  in  the 
bread  and  wine  of  the  eucharift,  eat  and  drink  damna- 
tion to  thcmfelvcs.*  But  it  is  not  true,  that  the  tree  of 

*  i  Ccr.  xi.  27,  29. 


OF   THE   FIRST   SABBATH.  155 

knowledge  fealed  only  death;  for  it  alfo  fealed  life  and 
happinefs.  It  was  the  tree  of  knowledge,  not  only  of 
evil,  but  of  good.  This,  thefe  learned  men  themfelves 
acknowledge,  while  they  write,  that  had  Adam  obeyed, 
he  would,  upon  his  trial,  have  come  to  the  knowledge  and 
ff-nfe.  of  his  good,  to  which  he  was  called,  and  had  a  na- 
tural dejire  after  ;  even  eternal  life  and  confumm-ate  hap- 
pincfs.  Whence  we  conclude,  that,  notwithstanding 
thefe  reafonings,  we  may  juflly  reckon  the  tree  of  know- 
ledge  among  the  facratnents  of  the  covenant  of  works. 


CHAP.     VII. 

. 

Of  the  Firjl  Sabbath. 


w 


E  faid,  that  the  firft  fabbath  was  the  fourth  fa- 
crament  of  the  covenant  of  works.  In  order  to  treat 
fomewhat  more  fully  on  this,  it  will  not  be  improper  to 
make  it  the  fubjecl;  of  a  whole  chapter.  Mofes  gives  us 
the  hiftory  of  it  in  thefe  words  :  And  on  the  fevenih  day 
God  ended  his  work  which  he  had  made  :  dnd  he  re/led  on 
the  ffventh  day  from  all  his  work  which  he  had  made. 
And  God  blcjjed  the  fcventh  day,  and  fanEliJied  it ;  bc- 
caufethat  in  it  he  had  rejled  from  all  his  work  which  God, 
created  and  made.*  The  more  fully  to  underltand  thefe 
words,  and  from  them  to  anfwer  our  defign,  we  fhall 
diftinBly  difcufs  thefe  three  things,  i.  Inquire,  whe- 
ther what  is  here  faid  about  fanftifying  anlTTTeffirig  the 
fcventh  day,  ought  to  be  applied  to  that^r//  day,  which 
immediately  followed  upon  the  fix  days  of  the  creation, 
and  which  was  the  firfl  that  flione  on  the  works  of  God 

.*  Gsn.  ii.  2X     „ 


155  Or    THE   FIRST   SABBATH. 

•when  completed ;  or,  whether  it  be   nccefiary  to  have 
rccourfe  to  an  anticipation,  by  which  we  may  look  up- 
on thofe  things  as  fpoken  of  the  day,  on  which,  many 
ages  after,  the  manna  was    given  in  the  wildcrncfs.     2. 
We  fhall    explain  the   nature   of  that  firft  fabbath.     3. 
And  lafily,  point  out  in  what  refpect  it  was  a  facrament. 
II.   It  is  too  well  known   to  be  mentioned,  that   the 
frfl  of  thefe  points  has  been  matter  of  jgreat  difpute 
among  divines,  without  coming  to  any  determination  to 
this  day ;  nor  do  I  chufe  to  unravel  what  they  have  laid. 
I  fhall  only  obferve,  that  perhaps  the  parties  might  eafi- 
]y  agree,  did  we  know,  what  we  are  to  underfland  by 
JanBifying  and  bleffing  the  feventh  day,  mentioned  by 
Mofes :  and  which  we  fhall  prefently  confider.      But  if 
\ve  fuppofe  in  general,  that   God  refied  on  the  feventh 
day  from  his  work,  that  is,  not  only  deffled  from  creat- 
ing new   fpecies  of  creatures,  but  acqme.fced  and  took 
complacency  in  the  work  which  he  had  now  fmiihed,  ef- 
pecially  in  man,  who  was  formed  after  his  image,  and 
lurnifhed  with  thofe  faculties,  by  which  he  was  enabled 
to  acknowledge  and  celebrate  the  perfections  of  God 
fhining  forth  in  his  works ;  and  that  he  fct  this  his  refling 
before  man  as  a  pattern,  by  which  he  fhould  be  taught 
to  acquiefce  in  nothing  but  in  God,    for  whom  he  was 
created  ;  pleafe  himfelf  in  nothing  but  in  glorifying  God, 
which  is  the  end  of  his   creation  :  moreover,  that  he 
JanBified  this  day,  of  which  we  are  fpeaking,  by  com- 
manding it  to  be  employed  by  man  for  that  facred  work, 
adding  a  promife,  that  all  that  time  thus  employed  by 
man,  fhould   be  highly   llejjed  to  him  :  if,   I  fay,  we 
thus  in  general  fuppofe,  as  all  thefe  things  are  evidently 
truth,  there  is  good  hope,  that  all  equitable  judges  will 
allow,  that  \ve  adhere  to  the  fimplicity  of  the  letter,  and 
interpret  this  hiflory   of  Mofes.  as  the   narrative  of  a 


OF    THE   FIRST   SABBATH.  159 

thing  done  at  that  time,  which  the  holy  prophet  was  then 
clefcribing. 

III.    I  am  glad  to  find  the  celebrated  Cocceius  aflent 
10  this.       His  words  are  thefe  :*    "  Some  imagine,  that 
this    verfe  (namely  3.)  is  put  by  way  of  anticipation. — 
But  it   is  not  probable,  that  Moles,  in   recording  this 
bleiling  and  ianciification,  did  by  any  means  fpeak  con- 
cerning the  original   fabbath,  but  only  concerning   th« 
Jewifh  fabbath.       This  is  plainly  doing  violence  to  the 
text,  if  one  day  be  underftood,  which  God  bleiTed  and 
fancliiied,  and  another,  on    which   he  reded   from  his 
work."     And  the  very  eloquent  Barman,  though  inclin- 
ing to  an   anticipation,  yet   owns,  that  "  the  words  of 
Mofes  may  be  underiiood  of  that  perpetual  fabbath,  the 
feventh  day  after  the  creation,  which  fir  ft  faw  the  works 
of  God  perfected,  and  molt  aufpicioufiy  fhone  on  the 
world,  whence  it  is  faid  to  be  peculiarly  bl effect  by  God, 
and  afterwards  to  be  celebrated  and  fanciified  by  man, 
for  all  ages  to  come."t      See  the  fame  author,  dc  aco- 
nomiafccderum  Dei,  §  208,  209.     We  ihall  fay  no  more 
on  this,  as  we  could  rather  wifh  to  fee  the  orthodox 
agreeing  among  themfelves,  than  contending  with  one 
another.      And  indeed  this  mud  be  acknowledged,  if  we 
would  properly   explain,  in  what  manner  this  Sabbath 
was  a  facrament  of  the  covenant  of  works. 

IV.  The  bed  Hebrew  authors,  on  whofe  authority 
thofe  of  the  oppofite  opinion  are  wont  to  build,  agree 
with  us  in  this  difpute.  For  in  the  Talmud  they  in- 
quire, why  man  was  created  on  the  evening  cf  the.  fab- 
bath ;  and  of  the  three  rcafons  they  give,  this  is  the  laft  ; 
"that  he. might  immediately  enter  on  performing  the 
command."  The  famous  Ludovicus  de  Dieu,  men- 
tioning thefe  words,  on  Gen.  i.  27.  adds,  by  way  of 

*  In  Gen.  ii.  §6.        f  Synop.  thcol.  lib.  ii.  c.  5.  §  n. 


15$  OF    THE   FIRST   SABBATH. 

explication  ;'"  For  fince  the  fabbath  immediately  fuc- 
ceeded  the  creation  of  mari,  he  immediately  entered  on 
the  command  of  fan&ifying  the  fabbath."  Baal  Hattu- 
rim,  after  various  interpretations  of  this  paffage,  alfo 
fubjoins  this  other  ;  "  In  the  hour,  that  he  created  the 
world,  he  bleifed  the  fabbath  and  the  world."  Jarchi 
alfo  mentions  this  opinion,  though  himfelf  was  other- 
Vvife  minded  ;  <<  What  would  the  world  have  been  with- 
out reft  ?  On  the  coming  of  the  fabbath  came  reft,  and 
thus  at  length  the  work  was  finifhed  and  completed," 
By  which  he  intimates,  that  the  inftitution  of  the  fab- 
bath was  joined  to  the  completing  of  the  works  of  God. 
There  are  alfo  fome  jews,  who  will  have  Pfal.  xcii. 
whofe  title  is,  a  Pfalm^  orfong^for  thefabbath-day,  to 
have  been  compofed  by  Adam.  For  thus  the  Chaldee 
paraphrafes;  "  A  hymn  and  fong,  which  the  firft  man 
faid  of  the  fabbath."  And  R.  Levi,*  "  The  firft  man 
fpoke  this  pfahn,  and  from  his  time  it  was  buried  in 
oblivion,  but  Mofes  came  and  renewed  it."  Now  I 
bring  thefe  teftimonies  to  fhew,  that  they  fpeak  too  con- 
fidently, who  affert,  that  it  is  running  counter  to  the 
unanimous  opinion  of  the  Jews,  for  any  to  infift,  that 
the  precept  of  the  fabbath  was  enjoined  on  the  firft  man. 
Whoever  wants  more  to  thispurpofe,  may  confult  Sel- 
dcn  dtjure  naturce,  &c.  lib.  iii.  c.  13. 

V.  Thefe  things  being  fuppofed,    we   are  further  to 
inquire,  in  what  the  nature  of  the  Jirjl  fabbath  did  confift. 
Here,  again,  the  learned  run  into  very  different  opini- 
ons.    I  now  take  it  to  be  my  province,  to   lay   down 
fuch  proportions,  to  which,   it  is  to  be  hoped,  that  the 
orthodox,  who  are  lovers  of  truth,  will  without  diiil- 
culty  give  their  affent. 

VI.  We  are  to  diftmguifh,  firft,  between  the  reft  of 
I)  and  the  reft  of  man^  which  God  enjoined  to  him, 

*  In  Berefthit  Rab£a,  (eft.  22.  at  the  end. 


OF   THE   FIRST   SABBATH.  157 

and  recommended  by  his  own  example  :  in  which  man- 
ner alib  Paul  diftinguifhes,  He  alfo  hath  ceaftdfrom  his 
own  works?  as  God  did  from  his.* 

VII.  The  rejl  of  God  confided,  not  only  in  hisfcsa- 
inghom  the  work  of  any  new  creation,  but  alib  in  that 
fwtet  fails/action  and  delight  he  had  in  the  demon  ([ration 
of  his  own  attributes  and  perfections,  which  were  glori- 
oufly  difplayed  in  the  work  he  had  now  h'niflied,  after, 
he  had  added  a  luftre  to  this  inferior  world,  by  beftow- 
ing  upon  it  a  mod  excellent  inhabitant,  who  was  to  be  a 
careful  fpeclator,  and  the  herald  and  proclaimer  of  the 
perfections  of  his  Creator,  and  in    whom  God  himfelf 
beheld  ou  MIKRON  TES  BOXES  AUTOU  APAUGASMA, 
no  {mall   effulgence  of  his  own  glory.     Wherefore  it  w 
faid,t   And  on  the  feventh  day  he  rejied,  and  was  refre/Ii- 
cd  ;  not  as  if  he  was   fatigued,  but  as  rejoicing  in  his 
work   fo  happily   completed,  and    in  which  he  beheld 
what  was  worthy  of  his  labour. 

VIII.  God  having  reded  on  the  feventh  day,  fanfti- 
fied  it,  as  well  by  example,  as  by  precept.     By  example^ 
in  as  much  as  he  brought   man,  whom   he  had   newly 
formed,  to  the  contemplation  of  his  works,  and  reveal- 
ed to  him  both  himfelf  and  his  perfections,  that  he  might 
love,  thank,  praife,  and  glorify  him.     And  indeed,  be- 
caufe   God   refted   on  the   feventh  day   from  ail  other 
works,  and  was  only  intent  upon  this,  we  may  conclude, 
that  he    fancliiied  it   in  an   extraordinary  manner.     He 
likewife  fancliiied  it  by   precept,  enjoining  man  to  em- 
ploy it  in  glorifying  his    Ci.cator.      "  To  fanclify,"'  (as 
Martyr,  whom  feveral  commend,  fays  well)  "  is  to  let 
apart  fomething  for  the   worihip  of  God,  as  it  is  alfo 
taken  here."     And  it  was  very  juftly  obicivcd  by  Cal- 
wn;  i;  that  it   was  the  will  of  God,  that  his  ow?i  exam- 

*   Ucb.  iv,  10.          f  Zxoc.  zxii.  17. 


1 60  OF    THE   FIRST   SABBAT :i . 

pie  fliould  be  a  perpetual  rale  to  us."  Rabbcnu  Nidim, 
quoted  by  Abarbanel,*  is  of  the  lame  opinion  :  u  And 
this  is  the  fanclification  of  the  Sabbath,  that,  on  that 
day,  the  foul  of  man  be  employed  on  nothing  profane, 
but  wholly  on  things  facred." 

IX.  God's  bltffing  the  feventh  day,  may   be  alfo  ta- 
ken in  a  twofold  fenfe  :   F^rjl,  for  his  declaring  it  to  be 
bleffedand  happy,  as  that  in  which  he  had  peculiar  plea- 
fure  and  joy,  obfervirig  ail   his  works  in  fuch  order,  as 
to  be  not  only  to  himfelf,  but  to  angels  as  well  as  men, 
a  mod  beautiful  fcene,  difplaying  the  glory  of  his  per- 
fections.    That  is  what  David  fays,t   The  glory  of  the 
Lordjliall  endure  for  ever,  the  Lord  /hall  rejoice  in  his 
works.     Thus   God  himfelf  rejoiced  on  that  day,  and 
confequently  bleifed  it.      For  as  to  curfe  a  day,  is  to  ab- 
hor and  deleft  it,  as  unfortunate  and  unhappy,  as  afflic- 
tive and  rniferable  ;J  fo,  by  the   rule  of  contraries,  to 
blefe  a  day,  is  to  rejoice  in  it,  as  delightful  and  profper- 
ous.     And  indeed,  what  day  more  joyful  and  more  hap- 
py than  that  which  faw  the  works  of  God  perfected,  and 
yet  not  ftained  by  any  fin  either  of  angels,  or,  as  is  pro- 
bable, of  men  ?  There   has  been  none  like  it  fmce  that 
rime,  certainly  not  iince  the  entrance  of  fin.     Secondly, 
It  was  alfo  a  part  of  the  blejfing  of  this  day,  that  God 
adjudged  to  man,  religioufly  imitating  the  pattern  of  his 
own  reft,  the  moft  ample  bleflings,  and  indeed,  in  that 
very  reft,  the  earned  of  a  moft  happy    reft  in  heaven  ; 
of  which  more  fully  prefently.     Elegantly  faid  the- an- 
cient Hebrew  doctors  ;  "  That   the  blefling  and  fanBi- 

-  of  the  fabbath  redound  to    the  obfcrvers   thereof, 
that  they  may  be  bleffed  and  holy  thenafelves." 

X.  The  reft,  here  enjoined  and  recommended  to  man9 
comprizes  chiefly  thefe  things :  in  general,  that  he  fhould 

*  Or,  the  explication  of  the  law, fol.  n.  col.. 3.     f  Pfhl.  err.  13. 
.j:  Job  ii.  14.     Jer.  zx.  14. 


OF   THE   FIRST  SABBATH.  161* 

abftain  from  every  fin,  thro'  the  whole  courfe  of  his  life, 
as  giving  nothing  but  uneafmefs,  both  to  himfelf  and  his 
God.  As  the  Lord  complains,*  Thou  haft  been  -weary 
of  me,  0  Ifrad  ;  and,t  thou  haft  wearied  me  -with  thine 
iniquities.  By  finning,  we  dreadfully  tranfgrefs  again  ft 
the  reft  of  God,  who  cannot  delight  in  a  firmer;  of 
whom  and  his  work  he  fays,*  They  are  a  burthen  to  me^ 
I  am  weary  to  bear  them.  But  more  cfpecially,  it  is  like- 
wife  man's  duty,  that  as  he  is  the  concluding  part  of  the 
works  of  God,  and  the  lad  of  all  the  creatures  that 
came  out  of  the  hands  of  his  Creator,  not  fo  to  haraft 
and  fatigue  himfelf  about  the  creatures,  as  to  feek  his 
happinefs  and  good  in  them ;  but  rather,  by  a  holy  ele- 
vation of  mind,  afcend  to  the  Creator  himfelf,  and  ac- 
quiefce  in  nothing  fhort  of  the  enjoyment  of  his  un- 
bounded goodnefs,  of  the  imitation  of  the  pureft  holj- 
nefs,  and  of  the  expectation  of  the  fulleft  reft  and  inti- 
mate union  with  his  God.  This  indeed  is  the  true  and 
fpiritual  reft,  always  to  be  meditated  upon,  fought  after, 
and  obferved  by  man. 

XL  Moreover,  as  man,  even  in  the  ftate  of  inno- 
cence, was  to  perform  folemn  afts  of  piety,  together 
with  his  confort  and  children,  to  whom  he  was  to  be 
their  mouth  in  prayer,  thankfgiving,  and  praifes;  it  was 
neceflary,  that,  at  that  time,  laying  afide  all  other  occu- 
pations, and  all  cares  about  what  related  to  the  fupport 
of  natural  life,  and  ordering  thofe  about  him  to  reft,  he 
might,  without  any  hindrance  from  the  body,  religioaf . 
ly  apply  himfelf  to  this  one  thing.  This,  I  hope,  none 
of  my  brethren  will  refufe.  At  leaft  the  celebrated  Coc- 
ceius  readily  allows  it.  Whofe  words  are  thefe.J  "  It 
is  right  in  itfelf,  and  a  part  of  the  image  of  God,  that 

*  If.  xliii.  22.         f  Ver.  24.         J  If.  i,  14,         §  Sum.  theol. 
c.  xxi.  §  10. 

VOL.  L  W 


162  OF    THE   FIRST   SABBATH. 

man  fhould,  as  often  as  poflible,  employ  himfelf  in  the 
vorfhip  of  God  (that  is  laying  afide  the  things  pertain- 
ing to  the  body  and  its  conveniences,  be  wholly  taken 
up  in  thofe  duties  which  become  a  foul  delighting  in 
God,  glorifying  him,  and  celebrating  his  praife;)  and 
that  he  iliould  do  To  too  in  the  public  affembly,  for  the 
common  joy  and  edification  of  all." 

XII.  After  man  had  finned,  the  remembrance  of 
God's  reding,  and  fan&ifyirig  the  feyenth  day,  ought  to 
roufe  him  from  his  flownefs  and  dullnefs,  in  the  worfhip 
of  God,  in  order  to  fpend  every  feventh  day  therein, 
laying  afide,  for  a  while,  all  other  employments.  But 
it  will  be  better  to  explain  this  in  Calvin's  words  :  "  God 
therefore  firft  refled,  and  then  he  blefled  that  reft,  that 
it  might  be  ever  afterwards  holy  among  men ;  or  he  fet 
apart  each  feventh  day  for  reft,  that  his  own  example 
might  be  a  ftanding  rule."  Martyr  fpeaks  to  the  fame 
purpofe  :  "  Hence  men  are  put  in  mind,  that  if  the 
church  enjoins  them  to  fet  apart  a  certain  day  in  the 
week  for  the  worfhip  of  God,  this  is  not  altogether  a 
human  device,  nor  belongs  only  to  the  law  of  Mofes, 
but  likewifehad  its  rife  from  hence,  and  is  an  imitation 
of  God."  All  this  is  alfo  approved  of  by  Cocceius, 
whofe  excellent  words  we  will  fubjoin  from  the  place 
juft  quoted,  $  12.  "  The  confequence  of  thefe  things 
in  the  fmner  is — that,  if  encompaffed  with  the  infirmi- 
ties of  the  flefli,  and  expofed  to  the  troubles  of  life,  he 
may  at  leaft  each  feventh  day  recolle6l  himfelf,  and  give 
himfelf  up  to  far  preferable  thoughts,  and  thea  cheer- 
fully, on  account  of  that  part  of  the  worfhip  of  God, 
that  cannot  be  performed  without  difengaging  from  biu 
finefs,  abftain  from  the  work  of  his  hands,  and  from 
feeking,  preparing,  and  gathering  the  fruits  of  the  earth." 
And  as  this  celebrated  expofitor  approves  of  this,  I 
know  not,  why  he  mould  difapprove  the  elegant  obfer- 


OF   THE   FIRST   SABBATH.  163 

vation  of  Chryfoftom  ;*  That  "hence,  as  by  certain 
preludes,  God  hath  enigmatically  taught  us  to  confe- 
cfate,  and  fet  apart  for  fpiritual  employment,-  each  fc- 
venth  day  in  the  week."  If  we  all  agree,  as  I  hope  we 
may,  in  thefe  pofuions,  wTiich  feem  not  unhappily  to 
explain  the  nature  of  the  nrfl  fabbath;  I  truly  reckon, 
that  a  great  deal  is  done,  and  a  way  paved  to  compofe 
thofe  unhappy  difputes  about  the  fabbath  of  the  deca- 
logue, which,  for  fome  years  paft,  have  made  fuch  noife 
in  the  Belgic  univerfities  and  churches. 

XIII.  Having  thus  explained  the  nature  of  the  firft 
fabbath,  we  proceed  to  inquire  into  its  fpiritual  and  myf- 
tical  fi^nijicaiton  ;  from  whence  it  will  be  eafy  to  con- 
clude, that"  we  have  not  improperly  called  it  a  facra- 
ment  ;  or,  which  is  the  fame,  a  facred  fign  or  feal  (fof 
why  mould  we  wrangle  about  a  word  not  fcriptural, 
when  we  agree:  about  the  thing  ?)  of  the  promifes  of  fal- 
vation  made  by  God  to  Adam.  We  have  Paul's  autho- 
rity to  aflert,  that  the  fabbath  had  fome  myftical  mean- 
ing, and  refpeBed  an  eternal  and  happy  reft.t  And  this 
is  juftly  fuppofed  by  the  apoftle,  as  a  thing  well  known 
to  the  Hebrews,  and  which  is  a  corner-done  or  funda- 
mental point  with  their  doftors.  It  was  a  common  pro- 
verb, quoted  by  Buxtorf,J  "  The  fabbath  was  not  given 
but  to  be  a  type  of  the  life  to  come."  To  the  fame 
purpofe  is  that  which  we  have  in  Zohar  :$  "  What  is 
the  fabbath-day  ?  A  type  of  the  land  of  the  living, 
which  is  the  world  to  come,  the  world  of  fouls,  the 
world  df  confolations."  Thefe  things,  indeed,  are  not 
improper  to  be  faid  in  general ;  but  you  will  not  readily 
find  any  where  the  analogy  between  the  'fabbath  and 
eternal  reft  fpecialSy  affigned.  Gan  it  be  thought  im- 
juoper,if3  diiHngui  filing  between  fftcTeJTofGod^tk^  re.fi  o/ 

*   Not,  atHeb.  iv.  §  [3.     f   Hcb.  iv.  4.  TO.       f   In  Florilegi* 
Hehneo.    '§  la  Geu.  fol.  v.  ch.<p .  v. 


164  OF   THE   FIRST   SABBATH. 

wan,   and  the  fcventh  day,  on  which  both  refted,    we 
fliould  diftinctly  propofe  the  my ftical  meaning  of  each  ? 
XIV.   The  rejl  of  God  from  the  work  of  the  creation, 
was  a  type  of  a  far  more  glorious  reft  of  God  from  the 
work  of  the  glorification  of  the  whole  univerfe.     When 
God  had   created  the  firft  world,  fo  as  to  be  a  commo- 
dious habitation  for  man,  during  his  probation,  and  an 
illuftrious  theatre  of  the  perfections  of  the  Creator;  he 
took  pleafure  in   this  his  work,  and  refted  with  delight, 
For  he  had   beftowed  upon  it  all  the  perfections  which 
were  requifite  to  complete    that   ftate.     But  he  had  re- 
folved,  one  day,  to   produce  a   far  more    perfect  uni- 
verfe, and,  by  diffulving  the  elements  by  fire,  to  raife  a 
new  heaven  and  a  new  earth,  as  it  were,  out  of  the  afli- 
es  of  the  old  :  which  new  world,  being  blefled  with  the 
immutability  of  its  happinefs,  was  to  be  a  far  more  mag- 
nificent habitation    for  his   glorified  creatures,  and  in 
•which,  as  in  the  laft  difplay   of  his  perfections,  he  was 
for  ever  to  reft  with  the   greateft  complacency.     And 
befides,  as   God,  according  to   his  infinite  wifdom,  fo 
very  wifely  connects  all   his  aftions,  that  the  preceding 
have  a  certain  refpett  to  the  following  ;  in  like  manner, 
fmce  that  reft  of  God  after  the  creation   was  lefs  com- 
plete than  that  other,  when  God  mail  have  concluded 
the  whole,  and  which  is  to  be  followed  by  no  other  la- 
bour or  toil  ;  it  is  proper  to    confider  that  firft  reft  of 
God,  as   a  type,  and  a  kind  of  prelude  of  that  other, 
which   is   more  perfect.     In   fine,  becaufe  it   tends  to 
man's  greateft  happinefs,  that  the  whole  univerfe    be 
thus   glorified,  and  himfelf  in    the  univerfe,  that  God 
may  altogether  reft    in  him,  as  having  now  obtained  his 
laft  degree  of  perfection,  he  is    laid  to  enter  intoil.: 
of  God.* 

*  Hcb.  iv.  10. 


OF   THE   FIRST   SAEEATII*  165 

XV.  This  reft  of  God  was.-  after  the  creation,  imme- 

^L~-  ••-  - 
diately  fucceeScd  by  the.  reft  of  man.     For  when  he  had 

formed  man  on  the  lixth  day,  without  paradife  (as  pof- 
fibly  rnay  be  gathered  from  the  fimplicity  of  Mofes's 
narrative)  he  brought  him  into  paradife  on  thefevemh, 

JEHOVAH    ELOHIM     ATHHAADAM     VAJANNICHEHU 

BEGAN  NGED^EN,  and  put  /uw,  or,  as  others  think 
the  words  may  be  tranflated,  he  made  him  reft  in  the 
garden  of  Eden*  Was  not  this  a  mod  delightful  fym- 
bol,  or  fign,  to  Adam,  that,  after  having  finiihed  his 
courfe  of  labour  on  this  earth,  he  fhould  be  tranfiatei 
from  the  earth,  into  a  place  far  more  pleafant  than  pa- 
radife, and  to  a  reft  far  more  delighful  than  that  which 
he  enjoyed  therein  ?  And  when,  at  certain  times,  ceaf- 
ing  from  tilling  the  ground  in  paradife,  he  gavehitafelf 
wholly  up  to  the  religious  worfhip  of  God,  with  a  foul 
delighting  in  God  ;  was  not  this  a  certain  earned  and  a 
preiibation  to  him  of  that  time,  in  which,  exempted 
from  all  care  about  this  animal  life,  he  fhould  immedi- 
ately delight  hiinfelf  in  the  intimate  communion  of  God, 
being  joined  with  the  choirs  of  angels,  and  doing  the 
work  of  angels  ? 

XVI.  May  not  this  reft  both  of  God  and  man,  fal- 
ling upon  the  fcventk  day,  after   the    fix  working  ones, 
properly  denote,  that    the  rejl  of  the  glory  of  God  is 
then  to  be  expected,  after  the  week  of  this  world  is  elapf- 
ed  ?  and  that  man  is  not  to  enter  into  reft,  till  he  has  fi- 
niflied  his  courfe  of  probation,  and  God,  upon  ftrictly 
examining  it  by  the  rule  of  his  law,  finds  it  complete, 
and  in  every  refpecl  perfect  ?  And  are  we  to  rcjed  the 
learned    obfervation  of  Peter    Martyr  ;  that  ;i  this  fe- 
venth  day  is  faid  to   have  neither  morning  nor  evening, 
becaufe  this  is  a  perpetual  reft  to  thole  who  are  truly  the 
fons  of  God  ?" 

*  Gen.  ii.  15. 


i66  OF    THE   FIRST   SABBATH. 

XVII.  It  is  indeed  true,  that,  upon  Adam's  fin,  and 
violation  of  the  covenant  of  works,  the  whole  face  of 
things  was  changed  :  but  all  thefe  things  [we  have  been 
fpeaking  of]  were  fuch,  as  might  have  been  fignified  and 
fealed  by  this  fabbath  to  Adam,  even  in  the  ftate  of  in- 
nocence ;  and  why  might  it  not  really  have  been  fo  ? 
For  the  apoftle  exprefsly  declares,  that  God's  rejling 
from  his  works,  from  the  foundation  of  the  world,*  had 
a  myftical  fignification.  This  being  fuppofed,  it  is  our 
bufmefs  to  find  out  the  agreement  between  the  figa.and 
the  thing  (ignified  ;  for  the  greater  analogy  we  obferve 
between  them,  we  mall  the  more  clearly  and  with  joy 
difcover  the  infinite  wifdom  and  goodnefs  of  God,  va- 
rious ways  manifefting  themfelves.  It  cannot  but  tend 
to  the  praife  of  the  divine  Architect,  if  we  can  obferve 
many  excellent  refemblances  between  the  piclure  given 
us  by  himfelf,  and  the  copy.  Indeed,  I  deny  not,  that 
Paul,  when  difcourfing  of  the  fabbath,  leads  us  to  that 
reft,  which  is  purchafed  for  believers  by  the  fufferings 
of  Chrift.  But  it  cannot  thence  be  inferred,  that,  after 
the  entrance  of  fin,  God's  fabbath  borrowed  all  its  myf- 
tical fignification  from  the  covenant  of  grace.  For,  as 
to  the  fubftance  of  the  thing,  the  glorious  reft  promifed 
by  the  covenant  of  works,  and  now  to  be  obtained  by 
the  covenant  of  grace,  is  one  and  the  fame,  confifting 
in  a  blefled  acquiefcence  or  reft  of  the  foul  in  God. 
As  this  was  fealed  to  man  in  innocence  by  the  fabbath, 
under  the  covenant  of  works  ;  fo  likewife  it  is  fealed  by 
the  fabbath  under  the  covenant  of  grace,  though  under 
another  relation,  and  under  other  circumftances.  For 
God,  having  perfecl  knowledge,  that  man  would  not 
continue  in  the  fir  ft  covenant,  had,  from  all  eternity, 
decreed  to  fet  on  foot  a  quite  different  order  of  things, 

*  Heb.  iv.  3. 


OF    THE   FIRST   SABBATH.  167 

and  bring  his  cleft,  by  a  new  covenant  of  grace,  to  the 
mod  peaceful  reft.  Accordingly,  he  fettled,  in  his  un- 
fearchable  wifdom,  \vHtever~preceded  the  fall,  in  fuch 
a  manner,  that  man,  viewing  them  after  the  fall  with  the 
enlightened  eyes  of  faith,  might  difcover  itill  greater 
myfteries  in  them,  which  regarded  Chrift,  and  the  glory 
to  be  obtained  by  him.  But  we  are  not  to  fpeak  of 
thefe  things  here.  Whoever  defires  a  learned  explica- 
tion of  thofe  myfteries,  may  confult  Meftrefat's  fermons, 
on  the  fourth  chapter  of  the  epiftle  to  the  Hebrews. 

XVIII.  This  fabbath  alfo  put  man  in  mind  of  vari- 
ous duties  to^Ge  performed  by  him,  which  having  point- 
ed out  above,  §  10,   11.  I  think  needlefs  to  repeat  now. 
And  thus  we  have  executed  what  we  promifed  concern- 
ing the  facraments  of  the  covenant  of  works. 

XIX.  Here  now  I  might  conclude,  did  not  a  very 
learned  man  come  in  my  way  ;  whofe  thoughts  on  the 
firft  fabbath,  being  widely  different  from  the  commonly- 
received  notions,  I  intend,  with  his  permiffion,  calmly 
to  examine.     He  therefore  maintains,  that  Adam,  on 
the  very  day  of  his  creation,  being  feduced  by  the  de- 
vil had  involved  himfelfand  the  whole  world   in  the 
moft  wretched  bondage  of  corruption  :  but  that   God, 
en  the  feventh  day,  reftored  all  things,  thus  corrupted 
by  the  devil  and  by  man,  by  his  gracious  promife  of  the 
Median  :  upon  this  reftoration  he  refted  in  that  very  day  : 
and  that  reft,  upon  the  reparation  of  the  world,  being 
peculiar  to  the  feventh  day,  may  be  the  foundation  of 
the  fabbath.     Doubtlefs,  on  thejixth  day  the  heavens  and 
the  earth  were  fini/hed,  and  all  the  hojl  of  them*     And 
God  beholding  the  works  of  his  creation  fo  perfect, 
pleafantly  refted  in  them.     This  was  the  reft  of  the  fixth 
4ay.     But  on  the  fame  day  Satan  corrupted  all :  for  up* 

*  Gen.  ii.  i. 


i68  OF    THE   FIRST   SABBATH. 

on  lofing  heaven,  of  whofe  hoft  he  was  one,  and  which 
he  greatly  diminithed,  by  aflociating  many  other  angels 
to  himfejf,  and  fo  far  rendered  that  habitation  a  defert  ; 
and  on  earth,  by  means  of  a  calumnious  lie,  he  render- 
ed iman,  the  prince  of  the  terreftrial  hoft,  a  fubjecl  to 
himfelf,  a  rebel  to  God,  and  deftitute  of  life.     This  was 
the  corruption  of  the  earth.     And  thus  heaven  and  earth 
fo  beautifully  finifhed  by  God  on  the  fixth  day,  were  on 
the  fame  bafely  defiled  by  Satan  and  by  man.     This  oc- 
caiioned  God,  to  be  engaged  in  a  new  work  orTthe  fe- 
venth  day,  even  to  re  {lore  what  had  been  thus  defiled 
and  corrupted,  and  to  complete  them  anewr.     Which  he 
did  on  the  feventh  day,  when  the  Mediator,  God-man, 
was  revealed  by  the  gofpel,  whom,  in   the  promife,  he 
appointed   to  triumph  over  Satan  the  corrupter  of  all, 
and  fo  to  reftore  all  things  ;  both  of  the  earth,  where  he 
began  the  reftoration,  by  delivering  the  eleft  of  mankind 
from  the  bondage  of  corruption ;  and  of  heaven,  by 
bringing  the  fame  chofen  people  into  the  heavenly  habi- 
tation, in  order  to  its  being  again   re-peopled  with  that 
colony  of  new  inhabitants  :   In  this  manner  he  will  com- 
plete the  reftoration.       Which  completion   Mofes  inti- 
mates,* And  on  the  feventh  day  God  ended  his  work  which 
he  had  made.      This  finifhing  of  the  rejloration,  fignifi- 
edt  by  the  word   LANGASOTH,  made,   is   very   diftinQ; 
from  the  fini/hing  of  the  creation,    mentioned  ver.  i. 
When  God  had  done  all  this,  upon  giving  his  Son  to 
men  for  a  Mediator  and  Redeemer,  he  himfelf  refted  in 
this  his  laft   work,  as  this  is  the  man  of  his  delight.^ 
And  this  reft  was  the  only  foundation  for  inftituting  the 
fabbath.     This  injlitiition  conlifts  of  a  two-fold  aft  :  the 
firft  is  of  btcjfing,  by  which  God  blerTed  that  very  day, 
by  a  rnoft  diftinguiihing  privilege,  to  be  the  day  devoted 

*  Gen.ii.  2.         f  Ver.  3.         t  If.  xlii.  K 


I 

OF   THE   FIRST   SABBATH, 

to  the  MeiTiah,  who  was  revealed  in  it  by  the  gofpel. 
For  this  is  the  honor  of  the  fabbath,  that  it  is  the  de- 
light,  on  account  of  the  holy  of  the  Lord  being  glorified.* 
The  other  jaft  is  that  of  fanclification,  by  which  he  fet 
it  apart  for  a  fign  and  memorial  of  that  benefit,  becaufe, 
through  and  for  the  holy  of  the  Lord  being  glorified^  he 
chufes  to  fanclify  the  elecl.  This  is  the  fum  of  that 
opinion.  Let  us  now  confider,  whether  it  be  folid,  and 
can  be  proved  by  fcripture. 

XX.  The  whole  foundation  of  this  opinion  is,  that 
Adam  fell   on  the  very  day   in  which  he  was  created  : 
which  the  fcripture  no  where  fays.      I   know  there  are 
fame  of  the   Jewifh  doctors,  who  with  boldnefs,  as  is 
their  way,  afiert  this ;  and,  as  if  they  were  perfectly 
acquainted  with  what  God  was  about  every  hour,  de- 
clare, that  man  was  created  the  third  hour  of  the  day, 
fell  the  eleventh,  and  was  expelled  paradife  the  twelfth. 
But  this  rafhnefs  is  to  be  treated  with  indignation.     The 
learned  perfon  deems  it  his  glory  to  be  wife  from   the 
fcriptures  alone,  and  juftly  :  for  thus  it  becomes  a  di- 
vine.     But  what  fcripture  determines  any  thing  about 
the  day  of  the  firft  fin  ?  We  have  here  fcarce  any  more 
than  bare  conjectures,  which  at  bed  are  but  a  very  fan- 
dy  foundation,  on  which  it  does  not  appear  to  be   the 
part  of  a  wife  architect  to  build  fo  grand  an  edifice. 

XXI.  Nay,  there  are  many  things,  which  rather  in- 
cline us  to  think,  that  ma.n's  fin  happened  not  on   the 
fixth  day.      For  after  God  had,  on  that  day,  created  the 
beads;  after  he  had  formed  Adam  of  the  duft  of  the 
earth  ;  after  he  had  prefcribed  him  the  law  concerning 
the  tree  of  knowledge  of  good  and  evil;  after  he  had 
prefented  to  him  the  beafts  in  paradife,  that,  upon  in- 

*  If.  Iviii.  13. 
VOL.  I.  X 


I/O  OF   THE  FIRST   SAB  a  ATI?. 

quiring  into  the  nature  of  each  (which  alfo  he  per  form- 
ed with  great  accuracy,  as  the  great  Bochart  has  very 
learnedly  (hewn*)  he  might  call  each  by  thoir  proper 
names ;  after  Adam  had  found,  that  there  was  not  among 
diem  any  help-meet  for  him,  for  the  purpofes  and  con- 
venience of  marriage  ;  and  after  God  had  caft  Adam  in- 
to a  deep  deep,  then  at  laft  Eve  was  formed  from 
Adam's  rib.  All  thefe  things  are  not  of  a  nature  to  be 
performed,  like  the  other  works  of  the  preceding  days, 
in  the  ihorteft  fpace  of  time  poffible,  and,  as  it  were, 
in  a  moment ;  but  they  fucceedecl  one  another  in  diilincl: 
periods,  and,  during  thefe,  feveral  things  muft  have  been 
done  by  Adam  himfelf.  Nay,  there  are  divines  of  no 
fmall  note,  who  infift,  that  all  thefe  things  were  not  done 
in  one  day  ;  and  others  poftpone  the  creation  of  Eve  to 
one  of  the  days  of  the  following  week.  But  we  do  not 
now  engage  in  thefe  difputes.  After  all  thefe  things, 
the  world  was  yet  innocent,  and  free  from  all  guilt,  at 
lead  on  the  part  of  man.  And  God,  contemplating  his 
works,  and  concluding  his  day,  approved  of  all  as  very 
good  and  beautiful.  He  had  yet  no  new  labour  for  re- 
ftoring  the  fallen  world,  which  would  have  been  nowife 
inferior  to  the  work  of  the  creation.  But  what  proba- 
bility is  there,  that,  in  thofe  very  few  hours  which  re- 
mained, if  yet  a  fingle  hour  remained,  Adam  mould 
have  parted  from  Eve,  who  had  been  juft  created,  ex- 
pofed  moft  his  beloved  confort  to  an  infidious  ferpent, 
and  that  both  of  them,  juft  from  the  hands  of  the  Creator, 
fhould  fo  fuddenly  have  given  ear  to  the  deceiver  ?  JJn- 
lefs  one  is  prepolfeffed  in  favor  of  the  contrary  opinion, 
what  reafon  could  he  have,  notwithftanding  fo  many 
probabilities  to  the  contrary,  prematurely  thus  to  hurry 
on  Adam's  fin  ?  Since  therefore  the  whole  of  this  foun- 

*  Hiero&oic.  lib.  i.  c.  9. 


Or    THE   FIRST   SABBATH.  171 

dation  is  fo  very  weak,  what  folid  fupcrftruclure  can  we 
imagine  it  is  capable  of  ? 

XXII.  Let  as  now  take  a  nearer  view  of  the  fuper- 
firu&iire  itfelf,  and  examine,  whether  its  conftru&ion 
be  fufficiently  firm  and  compact.  The  very  learned 
perfon  imagines  he  fees  a  new  labour  on  the  feventh  day, 
and  a  new  reft  fucceeding  that  labour,  which  is  the  foun- 
dation of  the  fabbath.  The  labour  was  a  fromife  of  th'c 
MeJJiah)  by  which  the  world,  miferably  polluted  with 
fin,  was  to  be  rcftored.  Of  this  labour  Mofes  treats, 
And  on  the  fcvcnih  day  God  ended  his  work  which  he  had 
made.*  The  reft  was  the  fatisfaclion  and  delight  he  had 
in  that  promife,  and  in  the  Meffiah  promifed.  But  let 
us  oppofe  the  following  confiderations  to  this  fentiment. 
i.  If  God,  on  the  feventh  day,  performed  the  immenfe 
work  of  recovering  the  world  from  the  fall  ;e a  work, 
which  if  not  greater,  yet  certainly  is  not  lefs  than  the 
creation  of  the  world  out  of  nothing,  and  he  was  again  to 
.reft,  when  he  had  fini  fried  it ;  certainly  then,  the  feventh 
day  was  as  much  a  day  of  work  to  God,  and  no  more 
a  fabbath,  or  day  of  reft,  than  any  of  the  preceding 
days*  For  God  having  finifhed  the  work  of  each  day, 
refted  for  a  while,  and  delighted  in  it.  2.  Mofes,  in 
the  fecond  verfe,  makes  ufe  of  the  fame  word,  by  which 
he  had  expreffed  the  finifhing  of  the  world  in  the  firft. 
But  the  fimJJnng  in  the  fiift  verfe,  as  the  learned  perfon 
himfelf  owns,  relates  to  the  fmifning  of  the  creation  ; 
what  necellity  then  can  there  be  for  giving  fuch  different 
fenfes  to  one  and  the  fame  word,  in  the  fame  context, 
when  there  is  not  the  lead  mark  of  diftinction  ?  3.  Hi- 
therto Moibs  iia.s  not  given  the  lead  imaginable  hinFof 
the  fail  of  our  iiril  parents  :  is  it  then  probable,  that  he 
would  fo  abruptly  mention  the  reftitution  of  the  world 

*  Hierczoic.  chap,  ii.  «. 


ij2  OF    THE   FIRST   SABBATH. 

from  the  fall  ;  and  that  in  the  very  fame  words,  which  he 
had  juft  ufed,  and  was  afterwards  to  ufe  for  explaining 
the  firft  creation  ?  What  can  oblige,  or  who  can  fuffer 
us  to  confound  the  neatnefs  of  Mofes's  method,  and  the 
perfpicuity   of  his   words,  by   this  feigned  irregularity 
and  ambiguity?  A.   It   may  be  doubted,  whetther  we 
can  properly  fay,  that,  by  the  promife  of  the  Meffiah, 
all  things  were  perfected  and  finifhed  ;  fince  God,   if  we 
follow  the  thread  of  Mofes's   narrative,  did,  after  this 
promife,  punifh  the  world  with  a  deferved  curfe  ;  and 
the  apofHe  fiill  fays  of  the  world,  that  the  creature  was 
made  fubjett  to  vanity ,  and  groans  under  the  bondage  of 
corruption*     It  is  indeed  true,  that  the  promife  of  the 
Mefiiah,  which  could  not  be  fruftrated,  was  the  founda- 
tion of  the  comfort  of  the  fathers  ;  but  the  fcripture  no 
\vhere   declares,  that,  by  this  promife,  as  immediately 
made  after  the  fall,  all  things  were  fmifhed  :  nay,  even 
this  promife  pointed  out   that  perfon,  who,  after  many 
ages,  and  by  various  acls,  not  of  one  and  the  fame  of- 
fice, was  to  effecl  the  true  confummation. 

XXIII.  Our  learned  author  urges  the  following  rea- 
fons,  why  thofe  two  finifhings  are  not  to  be  looked  upon 
as  the  fame.  i.  It  would  be  a  tautology,  if  not  an  in- 
excufable  battology,  or  idle  repetition,  in  fuch  a  compen- 
dious narrative  ;  and  either  the  firfl  verfe,  or  the  begin- 
ning of  the  fecond,  would  be  fuperfluous.  2.  The  fi- 
nifhing  or  ending,  ver.  2.  is  annexed  to  thefeventh  day^ 
by  a  double  article,  in  the  fame  manner  as  the  rejl  is. 
And  on  the  veryfeventh  day  God  ended  his  work  -which  he 
had  made  ;  and  he  re/led  on  the  very  feventh  day  from  all 
his  work  which  he  had  made.  So  that,  if  the  former 
verb  VAJCAL  be  rendered  by  the  preterpluperfecl,  and 

he  had  endcd^  the  latter  VAJISHEBOTH  limit  be  render- 

t 

*  Rom.  vii.  20j  21. 


OF    THE   FIRST   SABBATH.  173 

ed  fo  too,  and  he  had  rejled ;  but  this  is  incongruous. 
Nay,  fince  on  the  other  days  we  reject  the  preterpluper- 
fecl  {enfe,  left  the  works  of  the  following  day  fliould  be 
referred  to  thofe  of  the  preceding,;  contrary  to  hiftori- 
cal  truth  ;  it  ought  not  then  here  to-be  admitted  on  the 
ieventhday.     3.   When  the  third  verfe  ihews  the  caufe 
of  this  reft,  it  fpeaks  of  diffm5  finifhings,  the  latter  of 
which  is  that  of  the  feventh  day,  And  God  blej/ed  the  fe- 
venth .  day*  and  fanttijied  it,  bccaufe  that  in  it  he  had 
rejled  from  all  his  'work,  which  God  BAR  A  created  and 
made.     By  two  verbs  he  defcribes   two  aclions  ;  BAR  A 
denotes  to  create,  and    N  GAS  AH,    to  adorn,  to  poliJJi. 
Thefe    words  are   frequently  of  the  fame  import,  yet, 
when  joined  together,  they  are  to  be  diftinguifhed;  a* 
is  owned  not  only  by  Chriftian,  but  by  jewifh  interpre- 
ters.    (Thus  it  is,  If.  xliii.  7,  where  another  word  is  ad- 
ded,  JETZAR,  inform;  and  as  to  all  the  three,  BARA 
certainly  fignifies,  the  creation  of 'the  foul ,  butjATZAR, 
the  formation  of  the  body,  and   N  GAS  AH,  reformation  by 
grace.)     But   thefe  two  actions  are  fo  defcribed,  thai 
MANGAS^EH,    making,  immediately    precedes   rejlingj 
.  and  was  the  work  of  the  feventh  day  ;  but  BERI  AH,  cre- 
ation, the  work  of  the  fix  preceding  days.     4.  To  the 
fame  purpofe  is  the  recapitulation  of  ver.    4.  which  re- 
peats and  confirms  the  diftinclion  j Lift  now  mentioned  : 
Thefe  are  the  generations  of  the  heavens  and  of  the  earth, 
when  they   were  created  ;   in  the  day  that  the   Lord  God 
made  the  earth  and  the  heavens.     Thus  he  recites  4he  ge- 
nerations both  of  the  firft  iix  days,  in  which  the  heavens 
and  the  earth,  with  their  refpective  hods,  were  created, 
and  of  the  beginning   of  that  one  day,  namely,  the  fe- 
venth, which  is  that   of  operation,  in    which  he  made 
and  polifhed,  inverting  the   order;  firft  the  earth,  then 
the  heavens.     Thus  far  our  very  learned  auihor. 


174  OF   THE   FIRST   SABBATH. 

XXIV.  But  we  cannot  a  {Ten  t  to  the'fe  •  things,  and 
therefore  we   anfwer  each  in  order.      To  the  /r/2,   I 
would  earneftly  entreat  our  brother,  both  to  think  and 
fpcak  more  reverently  of  the  ftyle  of  the  Holy  Ghoft, 
nor  charge  thofe  fimple  and  artlefs  repetitions  of  one  and 
the  fame  thing,  even  in  a  concife  narrative,  with  an  in- 
excufable  tautoligy,  if  not  a  battology,  or  vain  and  ufe- 
lefs  repetition.     It  does  not  become  us,  the  humble  dif- 
ciples  of  the  divine  Spirit,  to  criticife  on  the  moft  learn- 
ed language,  and  the  moft  pure  ftyle  of  our  adorable 
M after.       It  is  very  frequent,  in   the  facred  writings, 
more  than  once  to  repeat  the  fame  thing,  in  almoft  the 
fame  words,  at  no  great  diftance  afurider.      This  very 
fecond  chapter  of  Genefis,  of  which  we  now  treat,  gives 
ifs  various  examples  of  this.     The  reafon  of  the  lan&i- 
fkation   of  the   feventh  day,  namely,  the  reft  of  God 
upon  that  day,  is  propofed  in  nearly  the  fame  words,  in 
the  fecond  and  third  verfes.     This  learned  perfon  him- 
felf  calls  the  fourth  verfe  a  recapitulation  of  what  was 
juft  faid.     And  what  is  the  whole  of  the  fecond  chap- 
ter, but  a  fuller  explication  of  the  formation  of  man, 
which  indeed  we  have  plainly,  but  more  briefly,  related 
in  the  firft  chapter  ?  Shall  we  therefore  fay,  that  a  part 
of  the  nrft  chapter,  or  the  whole  of  the  fecond,  is  in  a 
great  meafure  fuperfluous  ?  Or  mail  we  dare  to  charge 
God  with  tautologies,  if  not  with  inexcufable  battolo- 
gies  ?  Is   it  not  more  becoming  to   tremble  with  awe  at 
his  words,  and   rather  return  him  thanks,  that,  on  ac- 
count of  the  dulnefs  of  our  apprehenfion,  he  has  vouch- 
fafed  to  propofe,  two  or  three  times,  the  fame  truths, 
either  in  the  fame  or  in  a  variety  of  words,  having  all 
the  fame  meaning  ?    For  my  own  part,  I  would  act  in 
this  manner,  without  any  doubt  of  acting  as  becomes, 

XXV.  To  the  fecond  I  would  anfwer  :    i.  The  words 
of  Mofcs  may  be  taken  in  this  fenfe,  namely,  that  God 


OF   THE  FIRST  SABBATH.  175 

fmifhed  the  work  of  the  fixth  day,  and  confequently  of 
all  the  fix  days,  in  the  very  moment  in  which  the  feventh 
began.  Thus  the  ancient  Hebrews,  and  after  them, 
Rabbi  Salomo,  explain  this  manner  of  fpeaking  ;  as 
thereby  to  intimate,  that  God,  in  the  very  moment  in 
v/hich  he  entered  on  the  fabbath,  finifhed  his  work  :  for 
God  alone  knows  the  moments  and  lead  parts  of  time 
in  another  manner  than  men  do.  2.  Nor  is  it  an  im- 
proper obfervation  of  Aben  Ezra,  "  that  the  finifhing 
of  the  work  is  not  the  work  itfelf,"  but  only  means  the 
ceafing  from  work,  and  that  the  text  explains itfelf thus; 
And  he  fini/hed,  that  is,  and  he  rejled  ;  having  finifhed 
his  work,  he  worked  no  longer.  3.  But  we  need  not 
infift  on  this.  Drufius  fpeaks  to  excellent  purpofe  on 
this  place':  "  The  preterperfecl;  Hebrew  may  be  as  well 
rendered  by  the  preterpluperfecl  as  otherwife.  It  is  real- 
ly fo  :  the  Hebrews  have  only  one  preterperfecl;,  which 
they  ufe  for  every  kind  of  pad  time  :  and  therefore,  ac- 
cording to  the  connection,  it  may  be  rendered  fometimes 
by  the  preterperfeft,  and  at  other  times  by  the  preter- 
pluperfecV  Let  it  therefore  be  rendered  here  by  the 
preterpluperfe6l,  And  he  had  fini/hed,  as  the  Dutch 
tranflation  has  alfo  done,  and  all  the  difficulty  will  dif- 
appear.  Our  learned  author  may  infift,  that  if  this  be 
granted,  then  the  following  VAJISHEBOTH  mull  be  alfo 
rendered  by  the  preterpluperfe6l.  But  it  does  not  fol- 
low :  for  we  are  to  confider  the  nature  of  the  fubjeft 
and  the  different  circumftances.  The  learned  perfon 
infifts,  that  the  vfordjini/liing  is  ufed  in  a  different  fenfe 
in  the  firft,  from  what  it  is  in  the  fecond  verfe ;  and  fhall 
we  not  be  allowed  to  interpret  a  preterperfecl,  which, 
by  the  genius  of  the  language,  is  indeterminate,  fome- 
tiraes  by  the  pretcrperfcct,  and  at  other  times  by  the  pre- 
terpluperfeft,  as  the  fubjecl  mail  require  ?  And  if  elfe- 
vherc  we  juftly  reject  the  preterpluperfed  fenfe,  it  is 


176  OF    THE   FIRST    SABBATH. 

not  becaufe  the  genius  of  the  Hebrew  tongue  does  not 
admit  of  it,  but  becaufe,  as  the  learned  perfon  himfelf 
ohferves,  fuch  an  interpretation  is  contrary  to  the  truth 
of  the  hiftory.  Which  not  being  the  caie  here,  fuch  a 
reafon  cannot  be  urged.  I  will  only  add,  if  Mofes 
wanted  to  fay,  what  we  imagined  he  has  faid,  et  confum- 
maverat  ifcus  die  feptimo,  &c.  et  cefiavit,  &c.  and  on 
the  feventh  day  God  had  fini/hcd^  &c.  and  i-efted,  &c. 
could  he  pofTibly  have  expreiled  in  other  words,  or  more 
aptly,  according  to  the  genius  of  the  language,  this 
fenfe  ?  Was  the  learned  perfon  himfelf  to  render  into 
Hebrew,  word  for  word,  thefe  Latin  words,  he  would 
certainly  have  rendered  them  in  the  fame  tenfe  and  mood, 
as  Mofes  has  done. 

XXVI.  To  the  third  reafon,  I  reply  :  i.  The  word 
N  GAS  AH  is  very  general,  and  fignifies,  to  do  a  thing  any 
hoW)  well  or  ill.  It  is  faid,  of  penal  or  phyfical  evil, 
Amos  iv.  13.  NCOS  EH  SHACHAR  NGEPHAH,  Who 
maketh  the  morning  darknefs  ;  and  Ezek.  xxxv.  6. 
i.  EDAM  jENGyEscHA,  I  will  prepare  (make)  thee  unto 
blood.  And  of  moral  evil,  Mic.  ii.  i.  When  the  morn- 
ing is  light,  they  praclife  it  ;  JANCASUHA.  We  (hail 
give  more  inftances  prefcntly.  Hence  it  appears,  that 
the  learned  perfon  too  much  reftrifts  the  meaning  of  this 
word,  when  he  explains  it  by  the  words,  to  adorn  or  po- 
HJli  ;  efpecially,  if  he  would  precifely  confine  it  to  the 
reformation  by  grace.  2.  The  fame  word  N  GAS  AH  is 
often  expreflive  of  the  fix  days  work;  as  Gen.  i.  31. 
And  God  faw  JE.TK  CAL  ASHLER  N  GAS  AH,  all  that  he 
had  made  ;  and  Exod.  xx.  11.  Infix  days  the  Lord 
N  GAS  AH  made  heaven  and  earth  :  likewife  Ezek.  xlvi. 

1.    SHESH/ETH     JEM  El      H  A  M  M  A  N  G  A  S  >E  H    the  flX  WOrk- 

ing  days  are  oppofed  to  the  fabbath.  Neither  does'  the 
learned  perfon  deny,  that  the  words  BAR  A  and  N  GAS  AH 
are  often  equivalent.  And  why  not  here  alfo  ?  Is  there 


OF   THE  FIRST  SABBATH,  177 

any  neceflhy,  or  probable  reafon,  for  taking  MAN  G  AS^H 
for  the  work  ofihefeventh  day,  and  BERIA&  for  the  work 
cf  the  fix  preceding  days  ?  3.  I  tbink  he  goes  a  litile 
too  far,  when  he  aflerts,  that  both  Chriftian  and  Jewiih 
interpreters  admit,  that  thefe  words,  when  joined  to^ 
geiher,  have  diftincl  iignifications.  Truly,  for  my  own 
part,  of  the  feveral  interpreters,  both  Jewifh  and  Chrif- 
tians,  whom  I  have  confulted,  I  never  found  one,  who 
diftinguifhes  the  meaning  of  thefe  words,  as  this  learned 
author  has  done.  See  Fagius  on  Gen.  i.  i.  Menaf- 
feh  ben  Ifrael,  de  creat.  probl.  4.  Cocceius,  difput. 
feleft.  p.  70.  §  72.  Let  us,  in  this  cafe,  hear  the  very 
learned  de  Dieu,  who  thus  comments  on  this  paffage. 
"  It  appears  to  be  an  ufual  Hebraifm,  whereby  the 
infinitive,  LANCASOTH,  added  to  a  verb,  including  a 
like  action,  is  generally  redundant  :  fuch  as  Judg.  xiii. 
19.  And  acting,  he  afted  wonderoufly,  that  is,  he  atted 
wondcrou/ly.  i  Kings  xiv.  9.  And  doing,  thou  haft  done 
evil,  that  is,  Thou  haft  done  evil.  2,  Kings  xxi.  6.  And 
working,  he  multiplied  wickednefs,  that  is  fimply,  he 
multiplied  wickednefs,  or,  he  wrought  much  wickednefs. 
2  Chron.  xx.  35.  He  doing,  did  wickedly  ;  doing  is 
redundant.  Pfal.  cxxvi.  2.  The  Lord  doing,  has  done 
great  things  for  them  ;  doing  is  again  redundant.  Eccl. 
ii.  11.  On  the  labour  that  doing,  I  had  laboured,  that  is 
fimply,  /  had  laboured.  Which  laft  paiTage  is  entirely 
parallel  with  this  in  Genefis  ;  for  whether  you  fay, 
NGAMAL  LANGASOTH,  he  doing,  laboured,  or  BARA 
LANGASOTH,  he  making,  created,  you  fay  the  fame 
thing  :  unlefs  that  BARA  fignifies  to  produce  fomething 
new,  without  any  precedent  or  pattern,  and  which  had 
no  exigence  before  ;  therefore,  he  making,  created,  .is 
no  other  than,  he  made  fomething  new"  Thefe  things 
neither  coulcj,  nor  ought  to  be  unknown  to  this  learned 
VOL.  L  Y 


178  OF   THE   FIRST   SABBATH. 

perfon,  confidering  his  great  (kill  in  Hebrew  learning, 
4.  He  ought  not  to  have  made  fuch  a  diftinclion,  barely 
and  without  any  proof,  between  the  words  BAR  A  JAT- 
ZAR  and  NGASAH,  which  are  ufed  by  Ifaiah,  xliii.  7. 
as  if  the  firft  intends  the  creation  of  the  foul ;  the  fecond 
the  formation  of  the  body  ;  and  the  third,  the  reforma- 
tion by  grace  :  there  not  being  the  leaft  foundation  for 
kin  fcripture.  For,  i.  BARA  fometimes  fignifies  refor- 
mation by  grace^  as  Pfal.  li.  10,  BERA  LI  create  in  me  a 
clean  heart.  2.  JATZARIS  fometimes  applied  to  the 
foul,  Zech.  xii.  i.  ^?I^VEJOTZER  RUACII  ADAM  BE- 
KIRCO,  formeth  the  fpirit  of  man  within  him  :  and  Pfal. 
xxxiii.  15.  HAJOTZER  JACHAD  L i BB AM,  an dfafJiion- 
eth  their  hearts  alike  ;  fometimes  too  it  denotes  forma- 
tion by  grace  ;  as  If.  xliii.  21.  This  people  JATZARTI 
have  I  formed  for  myfelf^  they  fliall  fliew  forth  my  praife. 
3.  N  GAS  AM  is  more  than  once  ufedybr  the  firfi  forma- 
tion of  man;  as  Gen.  i.  26".  NANGAS^EH  Let  us  make 
man  :  and  Gen.  ii.  18.  JENGJES^EH  /  will  make  him  an 
help -meet  for  him  ;  Jer.  xxxviii.  16.  ASHLER  NGASAH 
that  made  us  this  foul  ^  fays  king  Zedekiah  to  Jeremiah, 
without  having  any  thoughts  of  a  reformation  by  grace. 
Since  therefore  all  thefe  words  are  fo  promifcuoufly 
ufed  in  fcripture,  ought  we  not  to  look  upon  him,  who 
diflinguifhes  them  in  fuch  a  magisterial  manner,  as  one 
who  gives  too  much  fcope  to  his  own  fancy  ?  And  what 
if  one  mould  invert  the  order  of  our  author,  and  pofi- 
tively  affert,  that  BARA  here  denotes  reformation  by 
grace^  as  Pfal.li.  10.  JATZAR  the  produclion  of  the  foul  ^ 
as  Zech.  xii.  i.  arid  NGASAH,  the  formation  of  the  bo- 
dy, as  Gen.  ii.  8.  what  reply  could  the  learned  perfon 
make  ?  But  thefe  are  w.eak  arguments.  It  is  more  na- 
tural to  take  thefe  words  in  Ifaiah,  as  meant  of  the  new 
creation  and  reformation  by  grace.  And  this  accumu- 
lation or  multiplying  of  wo,rds  is  very  propejr  to  denote 


Of    THE    FIRST   SABBATH.  179 

the  exceeding  greatnefs  of  the  power  of  God,  and  his  effec- 
tual working  in  the  fanctification  of  the  elect.  There 
is  a  parallel  place,  Eph.  ii.  10.  For  we  arc  his.  Heb. 
MANGAS^EH  (workmanf/iip )  Heb.  NIBRAIM,  created  in 
Chrijl  Jefus  unto  good  works,  which  God  j  ATZAR,  hdth 
lefore  ordained,  that  ivefliouldwalk  in  them  :  as  If.  xxii. 

ll.VEJOTZRAK  MERACHO  KfafklOned  it  long  OgO,  which 

properly  PROETOIMASE  he  hath  before  ordained.  From 
all  this  it  appears,  that  this  paffage  in  Ifaiah  can  be  of  no 
fervice  to  our  learned  author.  5.  But  if  we  muft  dillin- 
guifli  between  TO  BARAand  TO  NGASAH,  nothing,  I 
think,  is  more  to  the  purpofe  than  the  interpretation  of 
Ben  Nachman.  "  He  relied  from  all  his  works,  which 
BAR  A,  he  created,  by  producing  fomething  out  of  no- 
thing, LANGASOTH,  to  make  of  it  all  the  works  men- 
tioned in  the  fix  days :  and  lo  !  he  fays,  he  reded  from 
creating  and  from  working  ;  from  creating,  as  having 
created  in  the  Hrlt  day,  and  from  working,  as  ha  v  ing 
completed  his  working  in  the  remaining  days." 

XXVII.  The  fourth  reafon  coincides  with  the  fore- 
going, only  triatlf  fs  ffill  more  cabaliftical.  i.  'Tis  a 
flrange  interpretation  to  fay,  that  by  TOLEDOTI-I,  the 
generations  of  heaven  and  earth,  we  are  to  underftand 
not  only  their  firft  creation,  but  their  reftoration  by  the 
promife  of  the  Median.  For  it  is  quite  foreign  to  the 
fubjecl  to  tell  us,  that,  by  the  fin  qf  the  angels,  a  (late 
of  corruption  was  introduced  into  the  heaven  of  heavens, 
and  thereby  the  throne  of  the  divine  majefty  was  bafely 
defiled  ;  for  though,  by  the  angelical  apoftafy,  corrup- 
tion had  been  introduced  into  heaven,  yet  by  their  ejec- 
tion, whereby  they  were  hurled  into  hell,  the  heavens 
were  purged  from  that  corruption.  Nor  was  there  any- 
new  heaven  made  by  the  promife  of  the  Mefliah,  that 
was  given  on  the  fixth  day  :  for  that  promife  made  no 
alteration  there,  but  only  foretold,  that,  after  many  years. 


180  OF   THE  FIRST  SABBATH. 

fome  elect  fouls  were  to  be  received  into  that  holy  and 
blefled  habitation.  2.  As  to  the  order,  in  which  the 
earth  is  put  before  the  heavens  ;  'tis  well  known,  that 
the  fcripture  does  not  always  relate  things  in  the  fame 
order.  Nor  from  the  mere  order  of  the  narrative,  which 
is  an  arbitrary  thing,  can  any  arguments  be  formed. 
However,  Junius's  obfervation  is  not  to  be  rejected. 
4C  Earth  and  heaven  are  mentioned  in  an  inverted  crder$ 
becaufe  the  formation  of  the  earth  preceded  that  of 
the  heavens  s  for  the  earth  was  perfected  on  the  third  day 
of  the  creation  ;  heaven  on  the  fourth."  3.  'Tis  doing 
inanifeft  violence  to  the  text,  if  we  underltand  the  for- 
mation of  the  earth  and  heavens,  of  their  reformation 
by  grace,  in  virtue  of  thepromife  of  the  Meiliah,  made 
on  the  feventh  day ;  becaufe  Mofes  treats  of  that  for- 
mation of  earth  and  heaven,  which  was  prior  to  that  of 
plants  and  herbs ;  as  appears  from  the  connection  of 
Ver.  3.  with  ver.  4.  For  thus  the  words  run  :  Theft 
are  the  generations  of  the  heavens  and  of  the  earth,  when 
they  were  created  ;  in  the  day  that  the  Lord  God  made  the 
earth  and  the  heavens,  and  every  plant  of the  field ,  before 
it  was  in  the  earth,  and  every  herb  of  'the  field,  &:c.  Or, 
as  the  learned  de  Dieu  fhews,  they  may  otherwife  be 
very  properly  rendered ;  In  the  day  that  the  Lord  made 
the  heavens  and  the  earth,  there  was  yet  no  plant  of  the 
field  created,  &c.  So  that  this  formation  of  the  earth 
and  the  heavens  was  prior  to  man's  own  creation,  much 
more  to  the  fall,  and  to  the  reditution  from  the  fall. 
And  this  verfe  wholly  overturns  the  diilin£lion  which 
this  learned  perfon  has  invented. 

XXVIII.  And  thus  we  have  fhewn  that  the  words  of 
Mofes  neither  mention  nor  intimate  any  work  by  which 
God  reftored  all  things  from  the  fall  on  the  feventh  day. 
Neither  is  there  to  be  found  therein  any  reft  from  that 
work  of  reftoration,  which  is  the  foundation  of  ihe  reil 


OF   THE  FIRST  SABJBATH, 

«f  the  fabbath.  For,  i.  It  is  irrational  to  fuppofe, 
when  God  promifed  the  MeiTiab,  be  tben  relied  from 
the  work  of  the  gracious  reformation  of  the  uriiverfe  ; 
feecaufe  that  promiic  was  a  prophecy  of  the  fuffefing-s, 
conflicts,  and  at  laft  of  the  death  of  Chrift,  by  which 
that  reformation  was  to  be  brought  about  and  accom~ 
piilhed.  2.  How  can  it  be  faid,  that  God  refied,  im- 
mediately after  having  made  that  promife,  from  all  his 
work,  when  directly  upon  it  he  pronounced  and  exe- 
cuted fentence  upon  Adam,  Eve,  and  the  earth,  that  was 
curfed  for  their  crime,  and  expelled  them  paradife  ^ 
Which  work  (to  fpeak  after  the  manner  of  men,  com- 
pare If.  xxviii.  21.)  was  truly  a  greater  labour  to  God 
than  the  very  creation  of  the  world.  And  thus,  inftfcad 
of  a  fabbath,  which  Mofes  defcribes,  this  day  is  made 
one  of  the  mod  laborious  to  God.  3.  The  fabbath-day, 
after  the  publication  of  the  firft  gofpel-promife,  waA 
doubtlefs  facred  to  the  Mefliah,  and  to  be  celebrated  to 
his  honor  by  the  faints,  with  a  holy  exultation  of  foul. 
Nor  (hall  I  be  much  againil  the  learned  perfon,  fhould 
he  chufe  to  tranflate  If.  Iviii.  13.  that  the  fabbath  may 
be  called  a  delight,  on  account  of  the  hcly  of  Ike  Lord  be- 
ing glorified :  but  it  cannot,  with  any  probability,  be 
inferred  from  this,  that  tbe  promife  of  the  Meffiah  was 
the  foundation  of  the  fir  ft  fabbath ;  fmce  the  fabbath, 
as  well  as  .other  things,  did  not  acquire  that  relation  till 
after  the  fall.  4.  The  fcripture  in  exprefs  terms  de- 
clares, that  the  reft  of  God  from  the  work  of  the  firft 
creation,  which  was  completed  in  fix  days,  was  the  foun- 
dation of  the  fabbath.  Injix  days  the  Lord  made  heaven 
and  earth,  thefea.  and  all  that  in  them  i^  and  rejltdthe 
feventh  day  :  -wherefore  the  Lord  blej?ed  the  Jabbath-day, 
and  hallowed  it*  Which  being  plain,  it  fuiFicieiuly,  if 
I  miltake  not,  appears,  that  it  is  much  fafcr  to  go  in  the 


182  OF    THE  VIOLATION   o*   THE 

old  and  beaten  path,  which  is  the  king's  highway,  than 
in  that  other  new-trodden  and  rough  one,  which  the 
learned  perfon,  whofe  opinion  we  have  been  examin- 
ing, has  chofen  to  tread  in.  And  fo  much  for  this 
fubject. 


CHAP.     VIII. 

Of  the  Violation  of  the  Covenant  of  Works   on  the  part 

of  Man. 


A 


.S  the  fcripture  does  not  declare,  how  long  this  co- 
venant, thus  ratified  and  confirmed,  continued  unbro- 
ken, we  are  fatisfied  to  remain  in  the  dark.  And  we 
would  have  a  holy  dread  of  prefuming  rafhly  to  fix  the 
limits  of  a  time,  which  is  really  uncertain.  It  is  how- 
ever evident,  that  man,  wickedly  prefuming  to  eat  the 
fruit  of  the  forbidden  tree,  incurred  the  guilt  of  violat- 
ing the  covenant.  N°r  ought  that  to  be  deemed  a 
iinall  fin  (as  the  apoftle*  calls  it  the  offence,  difobedience 
and  tranfgreJTion)  becaufe  it  may  feem  to  have  been 
committed  about  a  thing  of  no  great  importance.  For 
the  meaner  the  thing  is,  from  which  God  commanded 
to  abftain,  and  for  which  man  defpifed  the  promife  of 
the  covenant,  makes  his  tranfgreffion  of  it  the  more 
heinous;  as  may  be  illuilrated  by  the  profanenefs  of 
Efau,  which  was  fo  much  the  greater,  as  the  mefs  was 
of  fo  little  value,  for  which  he  fold  his  lirth-right.^ 
In  that  fin,  as  divines  generally  obferve,  there  was,  as 
it  were,  a  kind  of  complication  of  many  crimes.  Bjut 
it  is  our  chief  purpofe,  to  (hew,  that  this  was  the  viola* 

*  Rom.v,  Hcb.  xlL  16. 


COVENANT   OF   WORKS,  183 

tion  of  the  whole  covenant.     Fo^not  only  that  tree,  as 
we  proved  above,  was  a  facrament  of  the  covenant,  the 
abufe  of  which  ought  to  be  looked  upon  as  a  violence, 
done  to  the  whole  ;  not  only  the  precept  concerning  that 
tree,  which  was  the  trial  of  univerfal  obedience ;   but 
likewife  the  covenant  in  its  whole  conflitution,  was  vio- 
lated by  that  tranfgreffion.       The  law  of  the  covenant   '• 
was  trampled  upon,  when  man,  as  if  he  had  been  his 
own  lord  and  mafter  in  all   things,  did,  in  defiance  of 
his  Lord,  lay  hold  on  what  was  not  his  property,  .and 
throw  off  the  yoke  of  obedience,  that  was  due  to  God. 
The  promifes  of  the  covenant  were   fet  lefs  by  than  a  '- 
tranfuory  guft  of  pleafure,  and  the  empty-  promifes  of 
the  feducer.       And  that  dreadful  death,  which  the  au-    4 
thor  of  the  covenant  threatened  the  tranfgrefibr  with, 
was  not  confidered  and  thought  of  in  all  its  dreadful  ef- 
fects, but  he  prefumed  to  acl  in  oppofition  to  it.     And 
thus  Adam  tranfgreffed  the  covenant.* 

II.  Though  Eve  had  the  firfthand  in  this  crime,  yet 
it  is  ufually  in  fcripture  afcribed  to  Adam  :  By  one  man 
Jin  entered  into  the  world,  according  to  Paul,  Rom.  v. 
12.  whom,  ver.   14.  he  declares   to  be   Adam.      For 
Adam  was  the  head  of  the  covenant,  with  whom,  even 
before  the  creation  of  Eve,  God  feetns   to  have  tranf- 
aBed.     Adam  was  the  root  of  all  mankind,  and  even  of 
Eve  herfelf,  who  was  formed  out  of  one  of  his  ribs. 
Neither  is  it  cuflomary  to  deduce  a  genealogy  from  aA, 
woman.      Nor  was  the  covenant  judged  to  be  entirely 4 
broke,  till  Adam  alfo  a*dded  his  own  crime  to  that  of 
his  wife's.     Then  it  was  that  the  Creator,  firft  acling  in 
the  character  of  a   Judge,  fummoned  to  .his    bar  the 
inconfiderate   pair,  already    condemned   by    their  .own 
confcicnce.     But  we  are  not  to  think  that  this  inheri- 

*  Hof.  vi.  7. 


VIOLATION   OF    THE 

tance  of  fin  was  fo  derived  from  our  father  Adam,  as  1© 
excuie  our  mother  Eve  from  that  guilt.  For  as  by 
marriage  they  were  made  one  flefh,  fo  far  they  may  he 
considered  as  one  man.  Nay,  Adam  is  not  confidered 
as  the  head  and  root  of  mankind,  but  in  conjunction 
with  his  wife.  To  this  purpofe  is  what  Malachi*  fays, 
that  God,  fctking  a  godly  feed,  math  one  ;  one  pair ; 
two  into  one  flefh. 

III.  He  who  feduced  man  to  this  apoftafy,  was  doubt - 
lefs  a  wicked  fpirit,  who,  tormented  with  the  horrors  of 
his  guilty  conference,  envied  man  his  happinefs  in  God., 
and  God  the  pleafure  he  had  in  man,  feeking  wretched 
confolation  in  a  partaker  of  his  mifery.  The  more  ea- 
fily  to  infmuate  himfdf  into  man's  favor,  by  his  irifnar.- 
ing  difcourfe,  he  concealed  himfelf  in  the  ferpent,  the 
rnoft  fubde  of  all  animals,  and  at  that  time  not  lefs  ac- 
ceptable to  man,  than  the  reft  of  the  obfequious  crea- 
tures. The  great  Du  Moulint  conjectures,  this  ferpent 
was  of  a  confpicuous  form,  with  fiery  eyes,  decked  with 
gold,  and  marked  with  mining  fpots,  and  fuch  as  to 
draw  the  eyes  of  Eve  to  it  :  and  that  he  had,  before  that 
time,  more  than  once  infmuated  hirnfclf,  by  his  Tooth- 
ing founds,  into  Eve's  favor  ;  in  order,  that,  having 
preconceived  a  good  opinion  of  him,  fhe  might  be 
brought  the  more  readily  to  yield  to  him.  In  fine,  he 
•was  fuch,  that  what  Mofes  fays  of  the  fubtilty  of  the 
ferpent,  mud  be  applied  to  him  only,  and  not  to  the 
whole  fpecies.  To  this  conjeclure  it  is  alfo  added,  that 
Eve  perhaps,  fuch  was  her  fimplicity,  did  not  know, 
whether  God  had  beflowed  the  ufe  of  fpeech  on  any 
other  animals,  befides  man.  Laurentius  Kami  res,  J 
(quoted  by  Bochart,$  goes  a  ftep  farther,  and  feigns, 
ifoat  Eve  was  wont  to  play  with  the  ferpent.  and  adorn 

*  Hof.  ii.  15.       f  Difput.  3.  deangelis,  §  44.      f  In  his  Pen- 
tecontarch.  c.  I.        -§  Hierozoic-  lib.  i.  c.  4.  p.  30. 


" 

COVENANT   01    WORKS,  185 

her  bofom,  neck,  and  arms,  with  it  :  and  hence,  at 
this  day,  the  ornaments  for  thofe  parts  have  the  relem- 
blance  of  ferpents,  and  are  called  OPEIS,  fcrpents,  by 
the  Greeks. 

IV.  But  all  this  is  apocryphal.  We  are  not  fo  far  to 
pleafe  ourfelves,  as  to  advance  fuch  romantic  things, 
without  fcripture-authority.  Whether  this  was  the  firft, 
or  the  only  apparition  of  the  ferpent,  as  having  the  ufe 
of  fpeech,  I  mail  neither  boldly  affirm,  nor  obftinately 
deny.  But  what  things  are  told,  as  probable,  of  fome 
extraordinary  ferpent  fo  curioufly  fpotted  and  fct  off, 
and  now  made  familiar  to  Eve,  by  an  intercourfe  re- 
peated feveral  times,  are  the  pleafing  amufements  of  a 
curious  mind.  The  fubtilty  of  ferpents  is  every  where 
fo  well  known,  that  among  many  nations  they  are  pro- 
pofed  as  the  diftinguifhing  character  and  hieroglyphic 
of  prudence.  Bochart*  has  colle&ed  many  things  re- 
lating  to  this,  from  feveral  authors.  To  this  purpofe  is 
what  our  Saviour  fays,  Matth.  x.  16.  Be  ye  wife  as  fer- 
pents. 'Tis  alfo  injurious  and  reproachful  to  our  mo- 
ther Eve,  to  reprefelTt  her  fo  weak,  and  at  fo  frnall  a 
remove  from  the  brutal  creation,  as  not  to  be  able  to 
diftinguifli  between  a  brute  and  a  man,  and  to  be  igno- 
rant, that  the  ufe  of  fpeech  was  the  peculiar  privilege 
of  rational  creatures.  Such  ftupid  ignorance  is  incon- 
filtent  with  the  happy  Hate  of  our  firft  parents,  and  with 
the  image  of  God,  which  fhone  fo  iiluftrioudy  alfo  in 
Eve.  We  are  rather  to  believe,  that  the  devil  a  (Fumed 
this  organ,  the  more  eaiily  to  recommend  himfelf  to 
man,  as  a  prudent  fpirit ;  efpecially  fince  this  looked 
like  a  miracle,  or  a  prodigy  at  leaft,  that  the  ferpent 
ihould  fpeak  with  human  voice.  Here  was  fome  degree 

*  In  Hicrozoic.  1.  i.  c.  4. 
VOL.   L  Z 


186  OF   THE   VIOLATION    OF    THE 

df  probability,  that  feme  fpirit  lay  concealed  in  this  ani- 
mal, and  that  too  extraordinarily  lent  by  God,  who 
fhould  inftruft  man  more  fully  about  the  will  of  God, 
and  whofc  words  this  very  miracle,  as  it  were,  feemed 
to  confirm.  For  that  fcrpents  have  a  tongue  unadapted 
to  utter  articulate  founds,  is  the  obfervation  of  A  rift  o- 
tk.*  See  Voflius,  de  idol.  lib.  iv.  c.  55. 

V.  As  this  temptation  of  the  devil  is   fomewhat  like 
to  all  his  following  ones,  we  judge  it  not  improbable, 
tjhat  Satan  exerted  all  his  cunning,  and  transformed  him- 
felf,  as  he  ufually  does,    into  an  angel  of  light,  to  ad- 
drefs  bimfelf  to   Eve,  as  an   extraordinary  teacher  of 
fome  important  truth,  not  yet  fully  understood.     There- 
fore he  docs  not  pretend  openly  to  contradict  the  com- 
mand of  God  ;  but,  firfl)  propofes  it  as  a  doubt,  whe- 
ther Adam  undcrftood  well  the  meaning  of  the  divine 
prohibition  ;  whether  he   faithfully   related  it  to  Eve  ; 
whether  me  herfelf  too  did  not  miftake  the  fenfe  of  it ; 
and  whether  at  leaft  that  command,  taken  literally,  was 
not  fo  improbable,  as  to     render  it  necefiary    to    think 
of  a  more  myfterious  meaning.     And  thus  he  teaches  to 
raife  rcafonmgs  and  murmurings  againfl   the  words   of 
God,  which  are  the  deftruclion  of  faith. 

VI.  Next,  he  undermines  the  threatening  annexed  to 
the  command,   Ye  Jhall  not  furely  die,  fays  he  :   God 
never  meant  by  death,  what  you  in  your  fimplicity  are 
apt  to  fufpeft;.     Could  death  be  fuppofed  to  hang  on  fo 
pleafant  and  agreeable  a  tree  ?  Or  do  you  imagine  God 
fo  envious,  as  to  forbid  you,  who  are  his  familiars  and 
friends,  to  eat  the  fruit  of  fo  delicious  a  tree,  under  the 
penalty  of  a  dreadful  death  ?  This  is  inconfiftent  with 
his  infinite  goodnefs,  which  you  fo  largely  experience, 
and  with  the  beauty  of  this  fpecious  tree,  and  the  come- 

*  Depart,  anim.  lib.  ii.  c.  17. 


COVENANT   OF    WORKS.  187 

finefs  of  its  fruit.  There  mud  therefore  be  another 
meaning  of  this  expreffion,  which  you  do"  not  under- 
ftand.  And  thus  he  inftilled  that  herefy  into  the  unwa- 
ry womatiy  the  firft  heard  of  in  the  world,  that  there  is 
a  fin  which  does  not  deferve  death,  or,  which  is  the  fame 
thing,  that  there  is  a  venial  fin.  The  falfe  prophet,  the 
attendant  on  Antichrift,  wbo  hath  horns  like  a  lamb,  and 
fpcaketh  as  a  dragon,  Rev.  xiii.  11.  does,  at  this  very 
day,  maintain  this  capital  herefy  in  the  church  of  Rome ; 
and  nothing  is  dill  more  ufual  with  Satan,  than,  by 
hope  of  impunity,  to  perfuade  men  to  fin. 

VII.  He  adds  the  promife  of  a  greater  happinefs : 
Your  eyesjhall  be  opened,  and  ye  fliall  be  as  gods,  know- 
ing good  and  evil.  He  prefuppofes,  what  in  itfelf  was 
true  and  harmlefs,  that  man  had  a  defire  after  fome 
more  perfect  happinefs  ;  which  he  made  to  confifl  in  his 
being  made  like  to  God;  which  John  affirms  to  be,  as 
it  were,  the  principal  mark  of  falvation,  that  we Jh all- be 
like  God,  i  John  iii.  2.  Hejays  further,  that  this  like-. 
ncfs  was  to  be  joined  with  the  opening  of  their  eyes,  and 
a  greater  meafure  of  knowledge.  Nor  is  this  unlike  the 
doclrines  of  the  fcripture,  which  affirm,  that  vtejhallfoe 
God,  and  that,  as  he  is ;  andf/iall  know  him,  even  as  i*cour*~ 
f elves  are  known.  And  thus  far  indeed  it  might  appear, 
that  Satan  fpoke  not  amifs,  blending  many  truths,  and 
thofe  approving  them felves  to  the  confcience,  with  his 
own  lies,  the  moreeafily  to  deceive  under  the  appearance 
of  a  true  teacher.  But  herein  the  fraud  lies  concealed :  i. 
That  he  teaches  therrT,  not /to"^fTTbrl5od's  appointed 
time,  but  by  an  unadvifed  precipitancy  lay  hold  on  the 
promifed  felicity.  Man  cannot  indeed  too  much  love 
and  defire  perfection,  if  he  does  it  by  preparation  and 
tarnejl  expectation  ;  preparing  himfelf  in  holy  patience, 
and  iubjeftion  to  his  will  of  the  will  of  God,  defiring 
not  to  anticipate,  even  for  a  Riom-snu  the  good  pkafiipe 


OF    THE   VIOLATION    OF   THE 

of  God.  2.  That  he  points  out  a  falfe  way,  as  if  the 
eating  of  that  tree  was  either  a  natural,  or,  more  pro- 
bably, a  moral  mean,  to  attain  the  promifed  blifs;  and 
as  if  God  had  appointed  this  as  a  neceifary  requilite, 
\vithout  which  there  was  no  poffibility  of  corning  to  a 
more  intimate  communion  with  God,  and  a  more  per- 
fect degree  of  wifdom  ;  nor^in  fine,  of  obtaining  that 
ftate,  in  which,  knowing  equally  good  and  evil,  they 
would  be  no  longer  in  danger  of  any  degree  of  decep- 
tion. AncHus  moil  likely,  that  to  this  purpofe  he  per- 
verted the  meaning  of  the  name  of  the  tree.  But  all 
thefe  were  mere  delufions. 

VIII.  At  laft  this  difguifed  teacher  appeals  to  the 
knowledge  of  God  himfelf :  God  doth  know.  Moft  in- 
terpreters, both  Jewifh  and  Chriftian,  ancient  and  mo- 
dern, interpret  thefe  words,  as  if  Satan  would  charge 
God  with  open  malignity  and  envy,  in  forbidding  this 
tree,  left  he  fhould  be  obliged  to  admit  man  into  a  part- 
nerihip  in  his  glory.  And  indeed  there  is  no  blafphemy 
fo  horrid,  that  Satan  is  afhamed  of.  But  we  are  here 
to  confider,  whether  fuch  a  mocking  THafphetny,  fo 
crudely  propofed,  fhould  not  have  rather  (truck  horror 
into  nian,  who  had  not  yet 'entertained  any  bad  thoughts 
of  God,  than  recommended  itfelf  by  any  appearance  of 
probability.  For  why  ?  Is  it  credible,  that  a  man  not 
(deprived  of  his  fenfes  could  be  perfuadcd,  that  the  ac- 
quifition  of  wifdom  and  a  likencfs  to  God  depended  on 
a  tree ;  fo  that  he  mould  obtain  both  thefe  by  eating  of 
it,  whether  God  would  or  not  ?  And  then,  that  God, 
•whom  man  muft  know  to  be  infinitely  great  and  good, 
•washable  to  the  pailion  of  envy  ;  a  plain  indication  of 
malignity  and  weaknefs  :  in  fine,  that  there  was  fuch  a 
virtue  in  that  tree,  that  on  TafiTh.^  if,  God  could  not  de- 
prive man  of  life.  For  all  thefe  particulars  were  to  b". 
believed  by  him.  who  can  imagine,  that,  out  of  envy. 


COVE  X  ANT     OF-  Wo  R  K  S .  1  89 

G-od  had  forbid  him  the  ufe  of  that,  tree.  Jt  docs  not 
feem  to  be  confident  with  the  fubtilty  r  :,  to 

judge  it  advifeablc  to  propofe  to  man  things  fo  abfurd, 
and  fo  repugnant  to  common  notions,  and  the  innate 
knowledge,  which  he  rnuit  have  had  of  God.  Is  it  not 
morej3ro|>er,  to  take  that  expreiTion  for  a  forrrT°o?*ari 
oath  ?  As  Paul  himfelf  fays,  2  Cor.  xi.  11.  Godknowcthj 
to  as  the  perjurecTimpottor  appealed  to  God,  as  witneii 
of  what  he  advanced. 

IX.  ri  ..•  who  think  that  Adam  was  not  deceive 

ed,  namely,  to  believe  as  true  what  the  ferpent  had  perv 
fuaded  the  woman  to;  but  rather  fell  out  of  love  to  his 
wife,  whofe  mind  he  was  unwilling  to  grieve  :  and  there  T 
fore,  though  he  was  confcious  of  a  divine  command, 
and  not  expofed  to  the  wiles  of  Satan ;  yet,  that  he 
might  not  abandon  her  in  this  condition,  tailed  the  fruit 
fne  offered  ;  probably  believing,  that  this  inftance  of  his 
affection  for  theTpoufe,  whom  God  had  given  him,  if 
in  any  meafure  faulty,  might  be  eafily  excufed.  To 
this  they  refer  theapoflle's  words,  i  Tim.  ii.  14.  For 
Adam  was  not  deceived,  but  ihe  woman  being  de.ceiv edivds 
in  the  tranfgrejjion.  But  this  carries  us  off  from  the 
fimplicity  of  the  divine  oracles.  The  defign  of  the 
apoRle  is  plainly  to  (hew  that  the  woman  ought  not  to 
exercife  any  dominion  over  her  hufband,  for  two  rca- 
fons,  which  he  urges,  i.  Eecaufe  Adam  was  firft  cre- 
ated, as  the  head ;  and  then  £ve,  as  a  help-meet  for 
him.  2.  Becaufe  the  woman  fhewed,  fhe  was  mor;e  ea- 
iily  deceived  ;  as  who,  being  deceived  firft,  was  the 
caufe  of  deceiving  her  huiband :  who  was  likewife  de- 
ceived like  her,  though  not  firft,  but  by  her  means. 
For  nothing  is  more  frequent  in  the  facred  writings,  than 
that  a  thing  may  feern  to  be  aljolutely  denied,  which 
aught  to  be  underllood  only,  as  denied  in  a  reftriclive 
fenfe.  John  vi.  27.  and  Phil.  ii.  4,  arc  iniiauces  of 


190  Or    THE   VIOLATION    OF    THE 

this.     Nor  can  it  be  conceived,  how  Adam,  believing, 
that  what  he  did  was  forbidden  by  God,  and  that,  if  he 
did  it,  he  fhould  forfeit  the  promifed  happinefs,  nay, 
incur  moft  certain  death  (for  all  this  he  muft  know  and 
believe,  if  he  ftiil  remained  uncorrupted  by  the  wiles  of 
Satan)  would  have  made  himfelf  a  partner  in  the  crime, 
only  to  pleafe  his  wife.     Certainly,  if  he  believed,  that 
the  tranfgreflion  of  the  divine  command,  the  contempt 
of  the  promifed  felicity,  and  his  rafh  expofing  of  him- 
felf to  the  danger  of  eternal    death,  could  be  excufed 
only  by  his  affettion  for  his  wife,  he  no  lefs  fhamefully 
erred,  nor  was  lefs  deceived,  if  not  more,  than  his  con- 
fort  herfelf.     Nor  can  it  be  concluded,  from  hisanfwer 
to  God,  in  which  he  throws  the  blame,  not  on  the  fer- 
pent's  deceit,  but  on  the  woman,  whom  God  had  given 
him,  that  the  man  fell  into  this  fin,  not  fo  much  by  an 
error  in  the  underftanding,  as  giving  way  to  his  afleBion. 
For  this  fubverts  the  whole  order  of  the  faculties  of  the 
foul  ;  fince  every  error  in  the  affeclion  fuppofes  fome 
error  in  the  underftanding.     This  was  doubtlefs  an  error, 
and  indeed  one  of  the  greateft,  to  believe,  that  a  higher 
regard  was  to  be  paid  to  his  affeclion  for  his  wife,  than 
to  the  divine  command.      It  was  a  considerable  error,  to 
think,  that  it  was  an  inftance  of  love,  to  become  an  ac- 
complice in  fin  :   becaufe  it  is  the  duty  of  love,  to  con- 
vince the  finner,  and,  as  far  as  may  be,  reftore  him  to 
the   favor  of  God ;  which  certainly  Adam  would  have 
done,  had  he  been  entirely  without  error.     In  whatever 
light  therefore  you  view  this  point,  you  muft  be  oblig- 
ed to  own,  that  he  was  deceived.     This  only  Adam,  by 
his  apology,  feems  to  have  intended,  that  his  beloved 
eonfort  had,  by  her  infmuations,  which  fhe  had  learned 
from  the  ferpent,  perfuaded  him  alfo  ;  and  that  he  was 
not  the  firft  in  that  (in,  nor  readily  fufpecled  any  error  or 
deception  by  her,  who  was  given  him  as  an  help  by  God. 


COVENANT   o*   WORKS.  191 

X.  It  cannot  be  doubted,  but  that  providence  was 
concerned  about  this  fall  of  our  firft  parents.  It  is  cer- 
tain, that  it  was  foreknown  from  eternity  :  which  none 
can  deny,  but  he  who  by  a  facrilegious  audacity  goes 
about  to  rob  God  of  his  omnifcience.  Nay,  as  God, 
by  his  eternal  decree,  laid  the  plan  of  the  whole  cecono- 
my  of  our  falvation,  and  the  preconceived  fucceflion  of 
the  mofl  important  things  prefuppofes  the  fin  of  man,  it 
could  not  therefore  happen  unforefeen  by  God.  And 
this  is  the  more  evident,  becaufe,  according  to  Peter, 
Chrift  was  foreordained  before  the  foundation  of  the  world^ 
and  that  as  the  lamb,  whofe  blood  was  to  be  fhed.* 
Which  invincible  argument  Socinus  knew  not  how  to 
elude,  otherwife  than  by  this  ridiculous  aifertion,  "  That 
after  men  had  finned,  Chrift  indeed  came  to  abolifh  their 
fins ;  but  that  he  would  have  come  notwithflanding,  tho* 
they  had  never  finned."  But  this  idle  aflertion,  befides 
being  unfcriptural,  nay  antifcriptural,  is  notappofite  to 
this  place.  For  the  order  of  Peter's  words  does  not  ad- 
mit any  other  interpretation  than  of  Chrift's  being  fore- 
known, as  a  lamb  to  be  (lain,  and  to  fried  his  blood,  to 
be  the  price  of  our  redemption.  And  he  like  wife 
fpeakst  of  this  determinate  counfel  and  foreknowledge  of 
God)  according  to  which  Chrift  was  delivered  into  the 
hands  of  wicked  men.  Since  therefore  Chrift  was  fore- 
known from  eternity,  as  one  to  be  flain  for  the  fins  of 
men,  man's  (in  was  alfo  neceflarily  foreknown. 

XL  And  if  it  was  foreknown,  it  was  alfo  predeter- 
mined :  as  Peter,  in  the  place  juft  quoted,  joins  toge- 
ther the  determinate  counfel  and  foreknowledge  of  God. 
Nor  can  prefcience  of  future  things  be  conceived  in 
God,  but  in  connection  with  his  decree  concerning  their 
futurity.  t 


*   i  Pet.  i.  19,  20.     f  A<5ls  ii. 


23< 


!Cj2  OF    THE   VIOLATION    OF    TKL 

XII.  From  all  this  may  be  inferred,  by  a  plain  con- 
iequence,  that  it  could   not  otherwife  happen,  but  that 
man  Humid  fall  on  account  of  the  infallibility  of   the  di- 
vine prefcience,  and  of  that  neceility  which   they  call  a 
necedity  of  confcqucncc.     For  it  is   incondlient  with  the 
divine    perfection,   that  any    decree  of  God   fhould  be 
rendered  void,  or  that  the  event  fhould  not  be  anfwer- 
able  to   it.     'Tis  the    prerogative  of  JEHOVAH  to  fay, 
My  counfdJJiallJiand.*     His  counfds  of  old  are  faithful- 
nefs  and  truth.^     God  himfelf  has  ratified   the  (lability 
of  his  purpofes  by  an  oath,  the  more  certainly  to  declare 
the    immutability  of  his  counfd.%     The   Lord  of    hefts 
hath  fworn^  faying^  Surely  as  I  have  thought^  fojkall  it 
come  to pafi  ;   and  as  I  have  purpofed*  fo  jliall  it  jiand.§ 

XIII.  The  infallibility  of  the  event,  as  to  man's  fin, 
may  be  proved  by  another  argument;  if  we  only  attend 
to  that  fubordination,  by  which  all  creatures  depend  on 
God  in    their  operations.     For    it  is  not  poffiblc,  that 
God    (liould,  by    his  almighty   concurrence,  influence 
any  creature  to  aft,  and  yet  that  creature  fufpend  its  aft- 
jng.     In  like  manner  it    is   impoffible,  that  while    God 
does  not  influence  to  the  moral  goodnefs  of  that  natural 
aftion,  the   creature  fhould,  without   that  influx,  per- 
form that  aftion  morally  good.     This    follows  from  the 
nature  of  God  and  the  creature  ;  as   he   cannot  ineffec- 
tually influence  his  creatures  to  a&,  fo  they  cannot  but 
aft,  when  under  his  influence.     Thefe  things  being  fup- 
pofed,  as  they  are  evident  to  any  perfon  of  attention,  it 
is  impofifible,  that  man  can  abftain  from  reasoning,  wil- 
ling, and  eating,  where  God  influences  to  thefeafts  by 
his  almighty  concurrence.      Nor  is  it  any  more  poffible, 
t&at  man  can  reafon,  will,  and  eat  in  a  holy  manner,  if 
God,  by  his  almighty  concurrence,  does  not  influence 

*  If.  xlvi.  10.     f  If.  xxv.  i.     ±  Heb.  vi.  17.     §  If.  xiv.  24. 


COVENANT   OF   WORKS.  193 

the  holinefs  of  the  aftion.  Suppofing  therefore,  that 
God  had  afforded  his  influence  to  the  naturaf~a&  of  rea- 
fbning,  willing,  eating,  as  he  a6lually  did,  but  not  to 
the  moral  goodnefs  of  thofe  a£ts,  as  he  did  not  ;  it  could 
not  otherwife  be,  but  that  man  fhould  a6l  at  that  time, 
and  perform  his  action  wrong.  All  this  holds  true,  not 
only  with  refpecl;  to  this  firft  fin  of  man,  but  with  refpect 
to  all  other  fins.  As  thefe  things  are  matters  of  evident 
truth,  I  fee  not  why  we  may  not  boldly  maintain  them, 
efpecially  as  they  tend  to  the  glory  of  God,  and  to  de- 
rnonftrate  his  fuper-eminence,  and  the  abfolute  depen- 
dence of  the  creatures  upon  him,  as  much  in  their  ope- 
rations, as  in  their  exiftence.  Should  thofe  of  the  con- 
trary Pelagian  fentiments  pervert  thefe  truths,  they  will 
do  fo  at  their  peril.  Nor  ought  we  fo  much  to  regard 
that,  as  on  their  account  to  conceal  the  truth. 

XIV.  However,  it  will  not  be  amifs  to  infill  a  little 
longer  on  this  fubject  ;  that  all   the  apparent  harfhnefs 
of  this  doctrine  may  be  entirely  removed  by  an  evident 
clemonftration  of  the  truth  ;  which  we  think  we  fliall  be 
able  to  effect,  by  beginning  with  the  more  evident  truths, 
in  one  continued  chain  of  arguments,  flowing  from  each 
other,  in  fuch  a  manner,  as  to  gain    the   affent  even  of 
the  moft  obftinate. 

XV.  And,  firft,   I  think  it   will  be    readily  granted, 
that  thereTsHBut  one  fir  ft  caufe  ;  that  all  other  caufes  fo 
depend  upon  that  firft  one,  both  in  exifting  and  a&ing, 
as  without  it  to  be  able  neither  to  exilt  nor  to  acl.     Paul 
inculcated  this  upon  the  Athenians  ;*  In  him  we  live, 
and  move,  and  have  our  being.     Nor,  indeed,  can  the 
moft  powerful  monarch  in  the  world,  fuch  as  the  Affy- 
rian  was  in  the  time  of  Ifaiah,  any  more  move  without 


VOL.  I.  A  a 


•291  OF.   THE   VIOLATION    OF    THE 

God,  than  the  ox*  without  him  that  hewdh  therewiih^  or 
the  faw  without  him  that  JJiakeih  it* 

XVI.  Reafon,  in  this,  concurs  with  fcripture.  .  For 
if  there  was  any  caufe  befides  God,  which  could  a£t  in- 
dependently of  him,  it   would   follow,  that  there  were 
more  ftrft  principles  than  one  ;  as  Thomas  Aquinas  rea- 
fons  weli.t     Whofe  reafoning,  as   it  is  both  folid,    and 
very  much  to  the  purpofe,  we  fhall  not  fcruple  to  give 
in   his  own  words.     "  It  is,"  fays  he,  "  effential  to  the 
firfl  principle,  that  it  can  act  without  the  a  Mi  (lance  and 
influence  of  a  prior   agent  ;  fo  that  if  the  human    will 
could  produce  any  action,  of  which    God  was  not  the 
author,  the  human  will  would  have  the  nature  of  a  firfl 
principle." 

XVII.  Though  they  endeavour  to  folve  this,  by  fay- 
ing, that,  notwithstanding  the  will  be  of  itfelf  capable 
of  producing  an  aclion,  without  the  influence  of  a  prior 
agent,  yet  it  has  not  its  being  from  itfelf,  but  from  ano- 
ther;  whereas  the  nature  of  a  firft  principle  is  to  be  felf- 
exii^ent.     But  it  feems  inconfiftent  to  fay,  that  what  has 
not  its  being  of  itfelf,  can  yet   act  of  itfelf;  for  what 
is   not   of  itfelf,    cannot    continue  of   itfelf.       For  all 
the  power   of  acling  arifes  from   the  eflence,  and  the 
operation  from  the  power.      Confequently,  what  has  its 
eifencc  from  another,  mud  alfo  have  its  power  and  ope- 
ration from  that  other.     And  befides",  though  this  reply 
denies  that  it  isjimply  the  fir Jt ;  yet  we  cannot  but  fee, 
that  it  is  the  firjl  agent  >  if  its  acting  cannot  be  referred 
to  fome  prior  agent,  as  the  caufe.      Thus  far  Thorns 
Aquinas. 

XVIII.  Nor  does  God  only  concur  with  the  actions 
of  fecond  caufes,  when  they  a8,  but  alfo  influences  the 
caufes  themfelves  to  aft.     Becaufe  the  begininng  of  ac- 
tions depends,  if  not  more,  at  lea  ft  not  lefs  on    God, 

*  If.  x.  15.     t  In  fecond.  feutenent.  diuinci.  37,  qusd*  2~  -jt.  2*. 


COVENANT   OF   WORKS.  195 

than  their  progrefs.  This  opinion  is  not  unhappily  ex- 
preffed  in  the  Roman  Tare  c  hlTm ,  publifhed  by  the  de- 
cree of  the  council  of  Trent,  at  the  command  of  Pope 
Pius  V.*  to  this  purpole- :  "  But  God  not  only,  by  his 
providence,  preferves  and  governs  all  things  that  exift ; 
but  he  likewife,  by  a  fecret  energy,  fo  influences  thofe. 
that  move  and  acl,  to  motion  and  aftion,  that  though 
he  hinders  not  the  efficiency  of  lecond  caufes,  yet  he 
prevents  or  goes  before  it ;  feeing  his  moft  fecret  power 
extends  to  each  in  particular;  arid,  as  the  wife  man  tef- 
tifies,  reaches  powerfully  from  one  end  to  the  other,  and 
difpofes  all  things  fwectly.  Wherefore  it  was  faid  by  the 
apoftle,  when  declaring  to  the  Athenians  the  God  whom 
they  ignorant  ly  worfhipped  :  He  is  not  far  from  evey  one 
of  us ;  for  in  him  we  live,  and  move^  and  have  our  being" 
XIX.  Moreover,  as  a  fecond  caufe  cannot  act,  un- 
lefs  afted  upon,  and  previoufly  moved  to  acl,  by  the 
preventing  and  predetermining  influence  of  the  firit 
caufe  ;  fo,  in  like  manner,  that  influence  of  the  firil 
caufe  is  fo  efficacious,  as  that,  fuppofmg  it,  the  fecond 
caufe  cannot  but  att.  For  it  is  unworthy  of  God  to 
imagine  any  concurrence  of  his  to  be  fo  indifferent,  as 
at  lad  only  to  be  determined  by  the  co-operation  of  fe- 
cond caufes  :  as  if  the  rod  Jhould  flake  him  who  lifts  it 
up  ;  or  as  if  thejlajffhould  lijt  up  what  is  not  wood  ;t 
for  fo  the  words  properly  run.  And  the  meaning  is, 
that  it  is  highly  abfurd  to  afcribe  to  an  inftrument  of 
wood,  the  raifing  and  managing  of  what  is  not  of  fuch 
vile  matter  as  wood,  but  of  a  more  excellent  nature, 
namely  fpirit.  By  this  allegory  is  intimated  the  abfur- 
dity  of  that  opinion,  which  makes  God  to  be  determin- 
ed in  his  adions  by  the  creature. 

*   Part.  i.  deprimo  fymbali  articule,  num.  22.     f   If.  x.  15. 


ig6  OF    TJ*E  VIOLATION    OF    THE 

XX.  Didacus  Alvarez*  makes  ufe  of  the  following 
argument  againft  this ;  namely,  The  manner  of  concur- 
ring by  a  will  of  itfelf  indifTererit  to  produce  this  or  the 
other  effect,  or  its  cppofite,  is  very  imperfect;  becaufe, 
in  its  efficacy,  it  depends  on  the  concurrence  of  a  feconcl 
caufe ;  and  every   dependence   imports,    in   the   thing 
which  depends,  fome   imperfection  and  inferiority,  in 
refpect  of  him  on  whom  it  depends ;  and  therefore  fuch 
a  manner  of  concurrence  cannot  be  afcribed  to    God, 
or  agree  with  his  will,  which  is  an  infinite  and  mod  per- 
fect caufe. 

XXI.  And  then  this  infolvable  difficulty  likewife  re- 
mains :   If  the  fecond  caufe  determines  the  concurrence 
of  God  in  itfelf  indifferent,  in  that  act  of  determination 
it  will  be  independent  of  God,  and    fo  become  the  fir  ft 
caufe.     And  if  in  one  action  it  can  work  independently 
of  God,  why  not  in  a  fecond  ?  If  in  the  beginning  of 
the  action,  why  not  alfo  in  the  progrefs  ?  Since  the  tran- 
fition  from  non-acting  to  acting,  is  greater  than  the  con- 
tinuing an  action  once  begun. 

XXII.  As  thjefe  things  are  univerfally  true,  they  ob- 
tain alfo  in  thofe  free  a8ions   of  rational  creatures,  in 
which  there  is  a  moral  evil  inherent  :  namely,  that  crea- 
tures may  be  determined  to  thofe  actions  by   the  effica- 
cious influence  of  God,  fo  far  as  they  are  actions .  ac- 
cording to  their  fhyjtcal  entity.       Elegantly  to  this  pur- 
pofe  fpeaks  Thomas    Aquinas,    in  the  place  juft  quoted. 
Since  the  aft  of  fin  is  a  kind  of  being,  not  only  as  ne- 
gations and  privations  are  laid  to  be  beings ;  but  alfoas 
things,  which  in  general  cxill,  are  beings,  becaufe  even 
thefe  actions  in  general  are  ranked  in  that  order,  it  would 
follow,  that   if  the   actions   of  fin,  as  aBians,  are  not 
from  God,  there  would  be  fome  being  which  had  not  its 
effence  from  God  :  and  thus  God  would  not  be  the  uni- 

*  DC .  auxiliis  diviner  jr:u?T,  lib.  in.  difp.  21.  p.  163. 


COVENANT   or   WORKS.  197 

t^erfal  caufe  of  all  beings.  Which  is  contrary  to  the 
perfection  of  the  firit  being. 

XXIII.  Neither  does  God  only  excite  and  predeter- 

.+&».  •  .  -  • "' — •  •  -v-  "  * 

mine  the  wlijoT  men  to  vicious  actions,  fo  far  as  they 
are  a&ions  ;  but  he  likewife  fo  excites  it,  that  it  is  not 
pofTihle,  but,  thus  a&ed  upon,  it  ihall  act.  For  if,  up- 
on fuppofnion  of  that  divine  influx,  it  was  poffible  for 
the  created  will  not  to  a£t,  thcfe  two  abfurdities  would 
follow,  i.  That  the  hiunan  will  could  bailie  the  provi- 
dence of  *God,  and  cither  give  to,  or  take  from  the  di- 
vine influx  all  its  efficacy.  2,  That  there  could  be  foma 
a 61  in  the  creature,  of  fuch  weight  as  to  refill  the  divine 
influence,  and  be  independent  of  God.  For  I  do  not 
imagine,  they  will  fay,  that  God  concurs  to  the  produc- 
tion of  that  a8ion,  whereby  his  influx  is  re-ifted.  But 
we  have  already  refuted  any  concurrence  as  in  iri'VIt" 
indifferent,  to  be  determined  by  the  free  will  of  the 
creatures. 

XXIV.  Further,  the  free  will  of  man  excited  to  ac- 
tions, cannot,  according  to  its   phyiical   eiTence,  give 
them  a  moral  and  fpi ritual  goodnefs,  without  the  divine 
providence  influencing  and  concurring  to  that  goodnefs. 
This  is  evident  from  what  has  been  before  faid.     For  as 
moral  goodnefs  is  a  ftiperior  and  more  perfect  degree  of 
entity  than  aphyfical  entity  alone,  and  man  in  the  phy- 
fical  entity  of  his  actions  depends  on  God  ;  it  is  necefla- 
ry,  he  fhoulol  much  more  depend  on  God,  in  produc- 
ing the  moral  goodnefs  of  his  a8ions ;   fo  that  the  glory 
thereof  ought  to  be  rendered  to  God,  as  the  fir  ft  cnufe. 

XXV.  If  all  thefe  truths,  thus  demonftrated,  be  join- 
ed and   linked  together,  they  produce  that  conclulion, 
which  we  laid  down  $  13.       For  if  all  creatures  depend 
on  God  in  afting;  if  he  not   only  concurs  with    them 
when  they  acl,  but  aifo  excites  them  to  act;  if  that  ex- 
citation be  fo  powerful,  as  that,  upon  fuppofin:;  it,  th- 


OF    THE   VIOLATION    OF    THE 

effect  cannot  but  follow  ;  if  God  with  that  fame  efficacy 
influences  vicious  actions,  fo  far  as  they  are  phyfical  ;  if 
the  creature  cannot  give  its  aclions  their  due  moral  good- 
nefs  without  God;  it  infalliably  follows,  that  Adarn,God 
moving  him  to  underftand,  will,  and  eat,  could  not  but 
underftand,  will  and  eat;  and  God  not  giving  goodnefs 
to  thofe  aclions,  man  could  not  underftand  and  will  in  a 
right  manner.  Which  was  to  be  proved. 

XXVI.  Yetjt  does  not  hence  follow,  that  man  was 
obliged  to  what  was  fimply  impoffible.      For  it  is  only  a 
confequential   and  eventual  infalliability  and  neceffity, 
which  we  have  eftablifhed.       God  bellowed  thofe  pow- 
ers on  man,  by  which  he  could  have  overcome  the  temp- 
tation.    Yet  that  faculty  was  fuch  as  became  a  creature  ; 
which  fmce  it  was  fufficient  in  its  kind,  yet  could   not 
proceed  to  aftion,  without  prefuppofing  the  divine  con- 
currence.    Who  fhall  deny,  that  man  has  a  locomotive 
faculty,  fo  fufficient   in   its    kind,  that   he  requires  no 
more  ?  But  will  any  affirm,  that  it  can  happen,  that  man, 
by  that  locomotive  facuky,  can  actually  move  indepen- 
dently of  God,  as  the  firft  caufe,  without  difcovering 
his  ignorance  both   of  the  fupremacy  of  God,  and  the 
fubordination  of  man  ?  In  like  manner,  we  affirm,  that 
God  granted  man   fuch  fufficient  abilities  to  fulfil  all 
righteoufnefs,  that  he  had  no  need  of  any  further  habi- 
tual grace,  as  it  is  called  ;  yet  fo  that  all  this  ability  was 
given  him  in  fuch  a  manner,  that  he  mould  act  only  de- 
pendcntly  of  the  Creator  and  his  influence,  as  we  hint, 
ed,  chap.   ii.   $  13. 

XXVII.  Much  lefs  fhould  it  be  faid,  that  man,  by 
the   above-mentioned   acts   of  divine   providence,  was 
forced  to  fin.      For  he  finned  with  judgment  and  will ; 
to  which  faculties,  liberty,  as  it  is  oppofed   to  compul- 
iion,  is  Co  peculiar,  nay  effential,  that  there  can  be  nei- 
ther judgment  nor  will,  unlcfa  they  be  free.     And 


COVENANT   OF   WORKS. 

we  affirm,  that  God  foreordained  and  infalliably  fore- 
knew, that  man  would  fin  freely,  the  (inner  coultl  not 
but  fin  freely  ;  unlefs  we  would  have  the  event  not  an- 
fwer  to  the  preordination  and  prefcience  of  God.  And 
fo  far  is  the  decree  of  God  from  diminifhing  the  liberty 
of  man  in  his  acting,  that,  on  the  contrary,  this  liberty 
has  not  a  more  folid  foundation  than  that  infalliable  de- 
cree of  God. 

XXVIII.  To  make  God  the  author  of  fin,  is  fuch 
dreadful  blafphemyT^atThe  thought  cannot,  without 
horror,  be  entertained  by  any  Chriftian.  It  is  true  in- 
deed, that  God  created  man  mutably  good,  infalliably 
forefaw  his  fin,  foreordained  the  perrmflioH  of  that  fin, 
really  gave  man  fufficient  powers  to  avoid  it,  but  which 
could  not  aft  without  his  influx  ;  and  meanwhile  influ- 
eaced  his  faculties  to  natural  aclions,  without  influenc- 
ing the  moral  goodnefs  of  thofe  aftions.  We  learn  all 
thofe  things  from  the  event.  But  it  is  no  lefs  true,  that 
God  neither  is,  nor  in  any  refped  can  be,  the  author  of 
fin.  And  though  it  be  difficult,  nay  impoflible  for  us, 
to  reconcile  thefe  truths  with  each  other  ;  yet  we  ought 
not  to  deny  what  is  manifeft,  on  account  of  that  which 
is  hard  to  be  underiiood.  We  will  religioufly  profefs 
both  truths,  becaufe  they  are  truths,  and  worthy  of 
God  ;  nor  can  the  one  overturn  the  other  ;  though,  in 
this  our  Mate  of  blindnefs  and  ignorance  of  God,  we 
cannot  thoroughly  fee  the  amicable  harmony  between 
them.  This  is  not  the  alone,  nor  fingle  difficulty,  whofe 
folution  the  fober  divine  will  ever  referve  for  the  world 
to  come. 

XXIX.   This  is  certain,  that,  by   this  permiflion  of 

fin,   God  had  an  opportunity  of  difplaying  his  manifold 

perfections.     There  is  a  fine  paffage  to    this  purpofe  in 

Clemens,*  which  with  pleafure  we  here  infert,     'Tisthe 

*  Strom.  H&  i. 


2CO  OF    THE   VIOLATION   OF   THE 

greatefl  work  of  divine  providence,  not  to  fuffer  the 
evil  arifing  from  a  voluntary  apoftafy,  to  remain  unufe- 
ful,  or  in  every  refpecl  to  become  noxious.  JFprjtjs 
peculiar  to  divine  wifdoftt  and  power,  not  only  to  do 
good  (that  being  to  fpeak  fo,  as  much  the  nature  of 
God,  as  it  is  the  nature  of  fire  to  warm,  or  of  light  to 
ihine)  but  much  more,  to  make  the  evil,  devifcd  by 
others,  to  anfwcr  a  good  and  valuable  end,  and  manage 
thofe  things  which  appear  to  be  evil,  to  the  greateft  ad- 
vantage. 

XXX.  It  remains  now  laftly,  to   confider,  how,  as 
Adam,  in  this  covenant,  flood  as  the  head  of  mankind  ; 
upon  his  fall,  all  his  pofterity  may  be   deemed  to  have 
fallen   with   him,  and    broken    the    covenant   of  God. 
The  Apoille  exprefsly  aliens  this.*'     By  one  man  fin  en- 
tered into  the  world,  and  death  by  fin  ;   and  fo  death  paj- 
fedupon  all  men^  for  that  in  whom  all  have  finned^   EPH 

II  O    P  A  N  T  £  S    H  E  M  A  R  T  O  N  . 

XXXI.  To  make  the  apoftle's  meaning  more  plain, 

1  . ,. 

VVTC  niufl  obfcrve  thefe  things,  i.  It  is  very  clear,  to 
any  not  bewitched  with  prejudice,  that  when  the  apof- 
tlc  affirms,  that  all  have  fumed,  he  fpeaks  of  an  ad  of 
finning,  or  of  an  actual  fin  ;  the  very  term,  to  fin,  de- 
noting an  aclion.  'T  is  one  thing  to  fin,  another  to  be 
finful,  if  I  may  fo  fpcak.  2.  When  he  affirms  ell  to 
Lave  finned  ;  he,  under  that  universality,  likewife  in- 
cludes thofe  who  have  no  a£tual,  proper,  and  perfonal 
fin,  and  who,  2$  he  hirnfelf  lays,  have  not  finned  after 
the  Jimilitude  cf  Adam's  tranfgreflion.^  Confequently 
thefe  are  alfo  guilty  of  fome  actual  fin,  as  appears  from 
their  death  ;  which  not  being  their  own  proper  and  per- 
fonal fin,  mull  be  the  fin  of  Adam,  imputed  to  them  by 
the  j ufl  judgment  of  God.  3.  By  thefe  words,  EPH  H<$ 

*   Rom,  v.  12.         f  Ver.  14. 


COVENANT   OF   WORKS.  2Oi 

HE  MAR  TON,  for  that  all  kamfinncd^  he  gives 
the  reafon  of  tha*t  affertion,  which  he  had  before  laid 
down,  that,  by  the  fin  of  one  man,  death  pafied  upon 
all.  This,  fays  he,  ought  not  to  aftonifh  us,  for  all 
have  finned.  Ifjhis  Should  be  underftood  of  fome  per- 
fonal  fin  of  eacHTeither  a8:ual  or  habitual,  the  reafon- 
ing  would  not  have  been  juft,  and  worthy  of  the  apoftle, 
but'mere  trifling.  For  his  argument  would  be  thus, 
that,  by  the  one  fin  of  one,  all  were  become  guilty  of 
death,  becaufe  each  in  particular  had.  befides  that  one 
and  fir  ft  fin,  his  own  perfonal  fin  :  which  is  inconfequen- 
tial.  4.  The  fcope  of  .the  apoftle  is^to  illuftrate  the 
doclrine  of  juftificatron,  which  he  had  before  treated  of. 
The  fubftance  of  which  coniifts  in  this,  that  Chrift,  ia 
virtue  of  the  covenant  of  grace,  accomplished  all  righte- 
oufnefs  for  his  chofen  covenant-people,  fo  that  the  obe- 
dience of  Chrift  is  placed  to  their,  charge,  and  they,  on 
account  thereof,  are  no  lefs  abfolved  from  the  guilt  and 
dominion  of  fin,  than  if  they  themfelves  had  done  and 
fuflfered,  in  their  own  perfon,  all  that  Chrift  did  and 
fuffered  for  them.  He  declares,  that>  in  this  refpecl:, 
Adam  was  the  type  of  Chrift,  namely,  as  anfwering  to 
him.  Itjs  therefore  neceflary,  that  the  fin  of  Adam,  in 
virtue^of  the  covenant  of  works,  be  fo  laid  to  the  charge 
of  his  pofterity,  who  were  comprized  with  him  in. the 
fame  covenant,  that,  on  account  of  the.  demerit  of  his 
fin,  they  are  born  deftitute  of  original  righteoufnefs,  and 
obnoxious  to  every  kind  of  death,  as  much  as  if  they 
themfelves,  in  their  own  perfons,  had  done  what  Adam 
did.  Unlefs  we  fuppofe  this  to  be  Paul's  do&rine,  his 
words  are  nothing  but  mere  empty  found. 

XXXII.  The  laft  words  of  this  verfe,  EPH  HO 
PANTES  HEMARTON,  are  differently  explained  by  di- 
vines, becaufe  the  Greek  phrafeology  admits  of  various 

VOL.   I.  B   b 


202  OF   THE  VIOLATION    OF   THE 

fignifications.     The  principal   explanations   are  three. 
i.   Some  render  them,  info  far,  or,  becaufe  all  have 
Jinnetf.     For  it  is  allowed,  that  BPK  HO  frequently  ad- 
mits this  fenfe  ;  and  thus  it  feems  to  be  taken,**  EPH  HO 

OU    THELOMEN    EKDUSASTHAI,    HOt for  that  W6    WOuld 

It  unclothed;  as  if  written,  as  Frobenius  prints  it, 
EPEIDE,  though  Beza  here  greatly  differs.  2.  Others 
obferve,  it  may  be  explained,  with  whom,  i.  e.  who 
jinning,  all  havejinned.  For  EPI  in  a  fimilar  conftruc- 
tion  denotes  a  time  in  which  fomething  was  done.  Thus 
"wefay  in  Greek,  EP  EMOI  MEIRAKIO  TOUTO  GEGONE, 
when  I  was  a  boy,  this  happened  ;  and  EPI  KU N  i,  in  the 
dog-days ;  and  the  apoflle,t  EPI  TE  PROTE  DIATHEKE, 
under  the  firfl  tejlament.  And  then  the  meaning  would 
be,  that,  upon  Adam's  finning,  all  are  judged  to  have 
finned.  3.  Auguftine,  and  mod  of  the  orthodox  have 
explained  it,  in  wJiom.  Which  Erafmus  in  vain  oppo- 
fes,  faying,  that  EPI  when  fignifying  upon,  or,  in,  is 
joined  to  the  genitive  cafe;  ~as  EP  OIKOU,  KAI  EPI 
TES  CHORAS;  alfo  when  denoting  time,  as  EPI  KAISA- 
ROS  OCTABIOU.  In  all^this  he  is  ftrangely  miftaken. 
For,  not  to  fay  any  thing  now  of  time,  it  is  certain,  that 
EPI  when  joined  to  the  dative,  denotes  in:  as  Matth. 
xiv.  8.  EPI  PINAKI,  in  a  charger;  and  in  this  very 
context  of  Paul,  ver.  14.  EPI  TO  HOMOIOMATI,  in 
the  Jimilitude.  And  which  is  more,  TO  EPH  HO,  can- 
not fometimes  be  otherwife  explained,  than  by,  in  which 
or  in  whona ;  as  Matth.  ii.  4.  EPH  HO  HO  PARALUTI- 
KOS  KATEKEITO,  whereinthejickofthepalfeylay;ax\di 

Luke  V.    25.    ARAS    EPH    HO    KATEKZITO,    took  Up  that 

whereon  he  lay.  Nor  is  it  taken  in  this  light,  in  the  fa- 
cred  writings  only,  but  he  might  learn  from  Budaeus^ 
that  Ariftotle  ufed  this  piirafeology  in  the  fame  fenfe, 

*  2  Cor.  v.  4.     •{•  Heb.  ix.  15.     J  luxem.  ling.  Grxc.  p.  506. 


COVENANT  OF   WORKS.  2OJ 

,£:• 

EPH     HO    MEN    HE    THELEIA,    EPI     THATERO     DE    HO 

ARREN  EPOAZEI,  On  the  one  the  female^  on  the  other 
the  male  broods.      However,  we  reckon  none  of  thofe 
explanations  to  be  impertinent,  as  they  are  all  almoft  to 
the  fame,  purpofe  :  yet  we  give  the  preference  to  the  laft, 
becaiife  moft   emphatical,  and  very  applicable  to  the 
apoflle's  fcope.     It^  is  a  bad  way  of  interpreting  fcrip- 
ture,  to  reprefent  it"as  declaring  what  is  the  lead  thing 
intended.     For  the  words  are  to  be  taken  in  their  full 
import,  where  there  is  nothing  in  the  context  to  hinder.it. 
XXXIII.  Grotius  really  prevaricates,  when  he  thus 
comments  on  the  paffage  before  us.      It  is  a  common 
metonymy  in  the  Hebrew,  to  ufe  the  word^/zn,  inftead 
of  punijhment ;  and  tojin^  inftead  of  to  undergo  puni/h- 
ment ;  whence  extending  this  figure,  they  are  laid,  by  a 
metalepfis,  CHATA  to  jin^    who  fuffer  any  evil,  even 
though  they  are  innocent,  as  Gen.  xxxi.  36.  and  Job 
vi.  24;  where  CHATA  is  rendered  by  DUSPRAGEIN, 
to  be  unhappy.     EP H  HO,  here  denotes  through  whom,  as 
EPI  with  the  dative  is  taken,  Luke  v.   5.   Acls  iii.  36. 
i.   Cor.  viii.   11.   Heb.  ix.   17.       Chryfoftom  on  this 
place  fays,    "  On  his  fall,  they  who  did  not  eat  of  the 
tree,    are  from  him  all  become  mortal."      Thus  far 
Grotius. 

XXXIV.  This  illuftrious  perfon  feems  to  have  wrote 
without  attention,  as  the  whole  is  very  impertinent.  ,  i. 
Though  we  allow,  that  fin  does  fometimes  metonymi- 
cally  denote  the  punijliment  of  fin ;  yet  we  deny  it  to  be 
ufual  in  fcriptyre,  that  he  who  undergoes  punimment, 
even  while  innocent,  may  be  faid  to  (in.  Grotius  fays, 
it  is  frequent ;  but  he  neither  does  nor  can  prove  it  by 
any  one  example;  which  is  certainly  bold  and  rafh. 
Crellius-,  confuting  his  book  on  the  fatisfaftion  of  Chrift5 
brings  in  the  faying  of  Bathfheba  to  David  :*  /  and  my 
*  i  Kings  i.  2-1. 


£04  OF    THE  VIOLATION   OF   THE 

fon  Solomon  JJiall  be  counted  offenders ;  that' is,  fays  he, 
•wejliall  be  treated  as  offenders,  or  be  ruined.  But  a  fin- 
ner,  or  evcnji.n,  and  /o^m,  are  different  things.  The 
former  is  faid  of  Chrift,*  but  not  the  latter,  on  any  ac- 
count. Moreover,  to  be  a  {inner  does  not  fignify,  in 
the  pafTage  alledged,  to  undergo  puniflnnent,  M^'iout 
any  regard  to  a  fault  or  demerit,  but  to  be  guilty  of 
aiming  at  the  kingdom,  and  of  high  treafon,  and  as  fuch 
to  be  punifhed.  The  teftimonies  advanced  by  Grotius 
are  fo  foreign,  that  they  feem  not  to  have  been  examin- 
ed by  that  great  man.  For  neither  in  the  Hebrew  do 
we  find  CHATA,  to  Jin,  nor  in  the  Greek  verfion,  DUS- 
PRAGEIN  ;  nor  do  the  circumflances  admit,  that  what 
is  there  faid  of  fin,  or  miflake,  can  be  explained  of  pu- 
nimment.  It  is  neceffary  therefore  to  fuppofe>  that 
either  Grotius  had  fomething  elfe  in  his  view,  or  that 
here  is  a  typographical  error.  2.  Though  we  fhould 
grant,  which  yet  we  do  not  in  the  leafi,  that  to  Jin  forne- 
times  denotes  to  undergo  punifhment ;  yet  it  cannot  fig- 
nify this  here  ;  becaufe  the  apoflle  in  this  place  imme- 
diately diflinguimes  between  death  as  the  punimmenf, 
and  fin  as  the  meritorious  caufe,  death  by  Jin.  And  by 

•  this  interpretation  of  Grotius,  the  apoflle's  difcourfe, 
which  we  have  already  fhewn  is  folid,  would  be  an  in- 
fipid  tautology.  For  where  is  the  fenfe  to  fay,  So  death 
pajfed  up  onfall,  through  whom  all  die  ?  3.  Grotius  dif- 
covers-  but  little  judgment  in  his  attempt  to  prove,  that 
EPH  HO  fignifies  through  whom:  certainly,  Luke  v.  5. 
E p i  TO  R E M  A T i  sou,  does  not  fignify  through  thy  word, 
but  at  thy  word,  or,  as  Bcza  tranflates,  at  thy  command. 
And  Meb.  ix.  17.  EPI  NEKROIS  does  not  fignify 
through  the  dead,  but  when  dead,'  and  rather  denotes  a 
ci re  urn  (lance  of  time.  Ads  iii.  16.  is  alledged  with  a 

*  2  Cor.  v.  21. 


COVENANT   OF    WORKS. 

little  more  judgment ;  and  i  Cor.  viii.  11.  not  impro- 
perly. But  it  might  be  infifted,  that  EP  EMOI  ESTI  fig- 
nifles,  it  is  owing  to  me,  fo  that  the  meaning  (hall  be,  to 
whom  it  was  owing  that  all  finned.  Which  interpretation 
is  not  altogether  to  be  rejected.  Thus  the  fcholiaft,  EPH 
HO  ADAM,  DI  HON.  And  if  there  was  nothing  el fe 
coyched  under  this,  I  would  eafily  grant  Grotius  this 
explanation  of  thai:  phrafeology.  4.  It  cannot  be  ex- 
plained confidently  with  divine  juffice,  how  without  a 
crime  death  fhould  have  paffed  upon  Adam's  poflerhy. 
Profper  reafoned  folidly  and  elegantly  againft  Collator.* 
"  Unlefs  perhaps  it  can  be  faid,  that  the  punifhment, 
and  not  the  guilt  paffed  on  the  pofterity  of  Adam;  but 
to  fay  this^  is  in  every  refpecl  falfe.  For  it  is  too  impi- 
ous to  judge  fo  of  the  juitice  of  God  ;  as  if  he  would, 
contrary  to  his  own  law,  condemn  the  innocent  with  the 
guilty.  The  guih  therefore  is  evident,  where  the  pu- 
nifhment is  f o ;  and  a  partaking  in  puniQiment  fhews  a; 
partaking  in  guilt;  that  human  mifery  is  not  the  appoint- 
ment of  the  Creator,  but  the  retribution  of  the  Judge." 
If  therefore  through  Adam  all  are  obnoxious  to  punifli- 
ment,  all  too  mult  have  finned  in  Adam.  5.  Chryfof- 
tom  alfo  is  here  improperly  brought  in,  as  iflrom  Adam 
he  derived  only  the  punifhment  of  death,  without  par- 
taking in  the  guilt.  For  the  homily,  from  which  the 
words  are  quoted,  begins  thus  :  "  When  the  Jewxfhall 
fay,  How  is  the  world  faved  by  the  obedience  of  one, 
namely  Chrifl  ?  you  may  reply,  How  was  the  world 
condemned  by  one  difobedient  Adam  ?"  Where  it  is 
to  be  obferved,  (i.)  I^hat  he  fuppofes  the  miferies  of 
mankind  to  proceed  from  God,  as  a  fudge,  who  cannot 
juftly  condemn,  but  for  fin.  (2.)  That  he  compares 
the  condemnation  of  the  world  by  Adam's  difobedience, 

*  2  Cor.  v.  20. 


OF  THE  ABROGATION  OF  THE 

"with  its  falvation  by  Chrift's  obedience.  But  this  laft  is 
imputed  to  believers,  and  deemed  to  be  theirsT*  And 
therefore  Adam's  fin  is  in  like  manner  imputed  to  all. 
As  alfo  Gregory  of  Nazianzen,  quoted  by  Voffius,* 
faid,  that  Adam's  guilt  was  his.  "  Alas !  my  weak- 
nefs  !"  fays  he,  "  for  I  derive  my  weaknefs  from  the 
firft  parent." 

XXXV.  But  we  only  underftand  this  of  Adam's  firft 
fin.  We  nowife  agree  with  thofe,  who  abfurdly  tell  us, 
ISat  Adam's  other  fins  were  alfo  imputed  to  us  :  for 
Paul,  when  treating  on  this  fubjeft,  Rom.  v.  every 
where  mentions  tranfgrefflon^  in  the  fingular  number ; 
nay  exprefsly,  ver.  18.  onetranfgrejjion^j  which  guilt 
paffed  upon  all.  And  the  reafon  is  manifeft.  For  A- 
dam  ceafed  to  be  a  federal  head,  when  the  covenant  was 
once  broken  ;  and  whatever  fin  he  was  afterwards  guilty 
of,  was  his  own  perfonal  fin,  and  not  chargeable  on  his 
pofterity  ;  unlefs  in  fo  far  as  God  is  fometimes  pleafed 
to  vifit  the  fins  of  the  fathers  on  the  children.  In  which 
Adam  has  now  nothing  peculiar  above  other  men.  So 
much  for  the  violation  of  the  covenant  by  man. 

*  Hid.  Pelag.  lib.  ii.  part.  2.  p.  163. 


C  H  A  !>.     IX. 

Of  the  Abrogation  of  the  Covenant  of  Works  on  the 
part  of  God. 


H 


AVING  difcourfed  at  fufficient  length  concerning 
the  violation  of  the  covenant  of  works  by  fin  ;  let  us 
now  confider  whether,  and  how  far,  it  is  made  void,  or 

abrogated  by  God  himfelf* 


COVENANT  OF   WORKS.  207 

II.  And  in  the  firft  place,  we  are  very   certain,  that 
there  are  many  things  in  this  covenant  of  immutable  and 
eternal  truth;  which    we  reckon  up  in  this  order,     i- 
The  precepts  of  the  covenant,  excepting  that  probatory 
one,  oblige  all  and  every  one  to  a  perfect  performance 
of  duty,  in  what  ftate  foever  they  are.     2.  Eternal  life, 
promifed  by   the  covenant,  can   be    obtained  upon  no 
other  condition,  than  that  of  perfect,  and  in  every  re- 
fpecl:  complete  obedience.     3.   Np^ad  of  difobedience 
efcapes  the  vengeance  of  God,  kand  death  is  always  the 
punifhment  of  fin.     But  thefe  maxims  <lo  not  exclude  a 
furety,  who   may   come   under  engagements   in  man's 
(lead,  to   undergo  the  penalty,  and  perform  the  condi- 
tion.    But  of  this  it  is  not  yet  time  to  fpeak.     We  mail 
now  difcourfe  of  each  of  them  in  order. 

III.  Itjs  indeed  a  mod   deftruclive  herefy  to  main- 
tain, that  man,  fmful  and  obnoxious  to  punifhment,  is 
not  bound   to   obedience.     For,  by  no  mifconducl  of 
man,  can  God  forfeit  his  rigKTand  fupremacy.     Now, 
this  right  and  fupremacy  of  God  requires,  that  man,  and 
even  every  creature,  be  fubjecl  in  all  refpecls  to   God, 
as  far  as  poflible.     Moreover,  the  rational  creature,  fuch 
as  fmful  man  is,  and  does  continue   to  be,  can  be  fub- 
jeft  not  only  to  the  natural,  but  alfo  to  the  moral,  pro- 
vidence of  God;  nor  only  to  his  vindictive  juftice,  but 
alfo  to  his  legifiative  authority  ;  and  as  he  can,  fo  he 
ought  to  be  fubjecl  to  him,  as  to  the  obligation  of  obe* 
dience  :  finee  every  poffible  fubje&km  is  efiential  to  the 
creature. 

IV.  If  the   finner,  who   deferves  punifhment,   was 
not  fubjecl  to  the   law,  he  could  no  longer   fin ;  and 
therefore  by  one  fin  he  would  fet  himfelf  free  from  the 
danger  of  further  finning.     For  where  no  law  is  binding, 
there  is  no  tranfgreffion;  no  fin3  whie.h  John  define  to 


OF    THE   ABROGATION    OF  <THE 

be  A  N  o  M  i  A,  the  tranfgrejjion  of  the  law*  But  nothing 
can  be  imagined  more  abfurd,  than  that  man,  by  fin,  has 
acquired  an  impeccability,  or  an  incapacity  of  (inning. 

V'.  Moreover,  according-  to  this  hypothecs,  all  fm- 
ners  would  be  equal,  and  an  equal  degree  of  punifli- 
ment  remain  for  every  one  :  which  is  contrary  both  to 
found  reafon  and  fcripture,  where  the  inequality  of  fins 
and  punifhment  is  fo  often  inculcated. 

VI.  There  is  a  plain  pafTage,   Gal.  v.  3.    which  con- 
firms, that,  even  by  the  promulgation  of  the  new  gof- 
p'el-covenant,  the  breakers  of  the  covenant,  who  are  with- 
out Chrift,  are  not  fet  free  from  that  obligation  of  the 
law,  which  'demands  perfect  obedience,  but  continue 
debtors  to  do  the  whole  law. 

VII.  Nay,  even  in  a  human  court,  the  penal  compact 
is  deemed  an  additional  compad,  adding  to  the  principal 
convention,  and  eonfequently  not  abrogating,  but  accu- 
mulating the  former  obligation.    Much  lefs,  at  the  bar  of 
God,  can  the  obligation  to  punifliment,  arifing  from  the 
violation   of  the    covenant,  abrogate   the  primary  and 
principal  obligation  of  the  law,  whereby  the  covenant 
was  ratified. 

VIII.  Arminius  thereforef  very  bafely  refufes,  that 
God,  when  man  once  fell  from  the  ftate  of  innocence, 
and  became  obnoxious  to  punifliment,  even  of  right  re- 
quired obedience  of  man  :  as  if  God  had  forfeited  his 
right  by  man's  difobedience.       He  makes   ufe  of  thefe 
arguments.       i.  Becaufe  when  man  is  in  a  ftate  of  fin, 
he  is  not  in  covenant  with  God  :    therefore   there  is  no 
contract  between  God  and  man,    by  which  he  can  re- 
quire obedience  :  for  by  what  reward,  what  punifliment, 
can  he  give  fanction  to  the  law,  fmce  man,  for  the  dif- 
obedience already  committed,  has  forfeited  the  reward, 
and  is  become  obnoxious  to  punifliment  ?  2.  As  God 

*   i  John  iii.  4.      f  In  epift.  prsftantium  virorum,  p.  173. 


COVENANT   OF  WORKS.     **.          209 

has,  becaufe  of  fin,  deprived  man  of  ability  and  power 
to  fulfil  the  law,  fo,  by  this  very  thing,  he  has  fignified 
that  he  will  no  longer  require  man  to  fulfil  it,  unlefs  he 
reftore  his  ability  ;  nay,  he  cannot  in  juftice  do  it.  Jf 
anyJhaHJay,  could  therefore  the  creature  be  exempt-* 
ed  from  the  right  or  authority  of  the  Creator,  fo  as  no 
longer  to  be  bound  to  obey  him  ?  He  anfwers,  Yes  in- 
deed, if  the  creature  be  accurfed,  and  the  Creator  rec- 
kon it  unworthy  to  require  obedience  from  it  :  for  it  is 
the  highefl  pimifhment,  fo  to  conclude  the  finful  crea- 
ture under  fin,  as  not  to  require  any  more  obedience 
from  him  ;  that  being  an  evidence  of  irreconcileable  an- 
ger; namely  in  that  ftate.  3.  The  law  itfelf,  which  is 
to  be  performed,  is  fuch  as  it  would  be  unbecoming  it 
fhould  be  performed  by  a  (inner  who  is  out  of  the  favor 
of  God.  He  is  commanded  to  have  God  for  his  God, 
to  love,  honor,  and  adore  him,  to  put  his  truft  in  him, 
to  ufe  his  name  with  reverence,  &c.  Is  it  probable, 
that  fuch  an  obedience  is  required  of  him,  who  is  under 
the  curfe  of  God  ?  Thus  far  Arminius,  whofe  arguments 
deferve  to  be  carefully  examined. 

IX.  We  begin  with  the  firft.  Arminius  fuppofes  a 
great  many  tKIngs  in  this  argument,  which  we  cannot  ad- 
mit, fuch  as  :  that  all  the  obligation  of  man  arifes  from 
the  covenant ;  that  the  law  does  not  oblige,  but  in  fo 
far  as  it  is  enforced  by  rewards  and  punifliments,  that 
God  cannot  threaten  a  greater  punifhment,  after  man  is 
once  become  obnoxious  to  the  penalty  :  all  which  if  WQ 
deny,  as  we  do  deny  them,  nay  if  we  prove  them  to  be 
falfe,  as  we  hope  to  do,  there  will  not  remain  the  leaft 
appearance  of  force  in  this  argument.  The  obligation 
of  man  to  obedience  is  not  founded  firft  and  principally 
on  a  covenant,  but  in  the  fupereminent  fovereignty,  ma- 
jefty,  and  holinefs  of  God ;  and  every  rational  creature, 

VOL.  I.  C  c 


2io  OF   THE  ABROGATION   OF  THE 

becaufe  he  is  fuch,  is  wholly  bound  to  be  fubjec\  to  his 
fovereignty,  adore  his  majefty,  and  .form  himfelf  ac- 
cording to  the  example  of  his  holinefs.  God  would  not 
OB  the  abfolute  fovereign,  if  any  rational  creature  exift- 
cd,  which  was  not  bound  to  take  the  rule  of  its  actions 
from  him,  and  therefore,  in  regulating  its  aclions,  was 
not  fubjecl  to  God.  God  would  not  be  the  fupreme 
majefty,  if  there  was  any  rational  creature,  who  was  not 
bound  to  acknowledge,  worfhip,  adore,  and  be  fubjeft 
to  him  in  every  refpeft.  God  would  not  be  perfect  ho- 
linefs,  if  any  rational  creature  exifted,  which  was  not 
bound  to  acknowledge  that  holinefs,  as  moil  worthy  of 
its  imitation.  As  God  is  fuch  a  being,  he  cannot  but 
require  to  be  efteemed  to  be  fo.  The  creature  cannot 
acknowledge  him  in  this  manner,  without  owning  its 
obligation,  at  the  fame  time  to  obey  him,  who  is  the 
firft,  the  moft  high,  and  moft  holy  God.  Which  we 
have  already  explained  and  proved  more  fully,  chap, 
iii.  feel;.  8.  Moreover,  it  is  not  true,  that  the  law  is  not 
binding,  but  becaufe  of  the  fanBion  of  rewards  and  pu 
nifhments.  The  principal  obligation  of  the  law  arifes 
from  the  authority  of  the  lawgiver,  to  which  is  joined 
the  perfect  equity  of  all  his  commands.  Though  God 
had  enforced  his  law  neither  by  rewards  nor  punifh- 
ments,  we  had  been  no  lefs  bound  to  obedience  :  left 
felf-love,  whereby  we  are  led  to  obtain  the  reward,  and 
avoid  the  penalty,  mould  be  the  only  motive  to  ftir  us 
up  to  obey  God  :  the  reverence  of  the  Supreme  Being, 
and  the  love  of  holinefs,  are  to  hold  the  chief  place  here. 
In  fine,  it  is  alfo  falfe,  that  no  further  punifhment  will 
be  inflifted,  after  that  man,  having  once  broken  the  co- 
venant, is  become  obnoxious  to  the  penalty  :  for  there 
are  degrees  in  condemnation.  And  if  that  was  tru*,  it 
would  not  take  off  the  obligation  to  obedience.  It 
not  be  lawful  fora  jrobber;  condemned  to  be 


COVENANT  ©r  WORKS.  ail- 

burnt  alive,  or  broken  on  the  wheel,  or  to  the  mod  cruel 
death  that  man  can  devife,  to  commit,  in  the  mean  time, 
a  new  capital  crime.  For,  as  we  have  faid,  the  obliga- 
tion arifes  neither  primarily  nor  chiefly  from  the  penal 
fanclion,  but  from  the  authority  of  the  lawgiver. 

X.  To  the  fecond,  I  anfwer,  i.  Man  himfelf  is  not 
only  the  meritorious,  but  alfo  the  phyfical  caufe  of  his 
own  impotence,  which  he  brought  upon  himfelf  by  his 
mifcondu6l;  as  if-an  infolent  and  naughty  fervant  mould 
put  out  the  candle,  by  which  he  ought  to  carry  on  his 
matter's  bufine^;  or,  by  drinking  to  excefs,  willingly 
render  himfelf  unfit  for  the  fervice  of  his  mafter.  jrft 
this  cafe,  that  mafter,  does  by  no  means,  fall  from  his 
right  of  requiring  every  piece  of  fervice  properly  due 
to  him,  and  of  punifhing  that  naughty  fervant  for  non- 
performance.  2.  Though  God,  as  a  juft  judge,  had 
taken  away  from  man  ability  to  fulfil  the  law,  yet,  on 
that  account,  he  both  will,  and  in  point  of  right  can, 
require  the  performance  of  it  by  man.  He  can  do  this 
very  juftly  ;  becaufe  no  wickednefs  of  man,  juftly  pu- 
nifhed  by  God,  can  diminim  God's  authority  over  him ; 
otherwife  it  would  be  in  man's  power,  at  his  own  plea- 
fure,  either  to  extend  or  limit  the  authority  of  God*; 
which  is  contrary  to  the  immutable  perfection  and  blef- 
fednefs  of  God.  He  alfo  does  require  this  for  wife  rea- 
fons  ;  of  which  this  is  one,  that  finful  man  may,  by  that 
means,  be  convinced  of  his  irreparable  mifery,  upon 
finding  fuch  things  juftly  required  of  him/ which  he  has 
rendered  himfelf  incapable  to  perform.  And  fince  he  is 
as  unwilling  as  unable  to  obey  God,  he  is  the  more  in- 
excufable,  the  more  clearly  the  duty  of  the  law  is  incul- 
cated upon  him.  3.  'Tis  abfurd  to  fay,  that  it  is  the 

jLOJ»iipn»ii«i«»«_u..^.^ijiM, 1  " 

greateft  punifhment  that  God  inflicls  on  man,  not  to  re- 
quire obedience  from  the  rebellious  creature.  Jtjs  in- 
deed true,  that  the  creature  ought  to  reckon  it  a  part  of 


212  OF   7H-r  ABROGATION   OF    THE 

its  happinefs,  that  the  glory  of  obeying  is  left  to  it. 
And  it  is  the  punifhment  of  the  creature,  if,  by  the  juft 
judgment  of  God,  it  is  condemned,  never  to  perform 
what  is  incumbent  upon  it,  and  may  be  acceptable  to 
God.  But  it  is  another  thing  to  fay,  that  God  will  not 
require  obedience  from  it.  If  God  requires  not  obedi- 
ence, the  creature  owes  none.  If  it  owes  none,  it  does 
not  aft  amifs  by  difobeying ;  and  if  it  does  not  amifs  by 
difobeying,  that  cannot  be  in  the  place  of  the  higheft 
punifhment  for  it.  And  thus  Arminius  himfelf  cuts 
down  his  own  vines  (deftroys  his  own  argument.)  He 
would  have  fpoke  rightly,  had  he  faid,  that  it  is  inftead 
of  the  higheft  punifhment  to  the  creature,  to  be  con- 
demned, by  the  juft  judgment  of  God,  not  to  perform 
that  obedience,  which  God,  confidently  with  his  juf- 
tice  and  holinefs,  requires  of  it.  4.  Should  we  deal 
more  clofely  with  a  bold  difputant,  we  might  fay,  that 
there  is  a  contradiction  in  the  adjuncl,  when  he  fuppofes 
God  addrefling  the  creature  thus,  I  will  not  have  thee 
to  perform  any  obedience  to  me.  For  he  that  talks  of 
obedience,  prefuppofes  not  only  fome  authority,  by 
which  he  can  require  it,  but  alfo  a  command,  which  re- 
quires obedience,  and  which  muft  be  obeyed.  Who- 
ever, by  his  authority,  gives  fuch  a  comand,  requires 
that  obedience  be  yielded  to  it.  If  he  give  another 
command,  the  fum  of  which  is,  I  will  not  have  you  to 
obey  me,  he  contradiBs  himfelf;  nay,  contradicls  the 
nature  of  the  command,  which  confifts  "in  an  obligation 
to  obedience.  5.  'Tis^thejiiglieft  abfurdity  imaginable, 
that  a  creature  fhall,  by  its  fin,  obtain  exemption  from 
the  authority  of  the  Creator,  and  be  no  longer  bound 
to  obey  him.  If  this  is  true,  the  firft  of  all^deceivers 
fpoke  truth,  that  men,  by  eating  the  fobidden  fruit, 
would  become  as  God.  Whoever  is  exempted  from 
the  authority  of  the  Creator,  Is"  under  the  authority  of 


COVENANT  or  WORKS. 

none,  is  at  his  own  difpofal  ;  in  fine,  is  God.  For  to 
be  at  one's  own  difpofal,  is  to  be  God.  Ah  !  how  ri- 
diculous is  this  ! 

XL  The  third  argument  is  no  lefs  weak.      For,   i. 
The  funTonhe  lair'is,  to  love  God  with  all  the  heart, 


mind,  and  ftrength,  and  our  neighbour  as  ourfelves.  As 
this  is  reafonable  in  itfelf,  fo  it  cannot  but  be  propofed 
as  fuch  by  God  to  man;  fince  confcience  itfelf,  even 
that  of  the  moft  abandoned,  will  bear  witnefs  with  God 
to  the  reafonablenefs  of  this.  What  ?  Is  it  not  certain, 
that  God  is  the  chief  good  ;  confequently  the  moft  ami- 
able ?  Can  he  be  unwilling,  that  any  fhould  acknow- 
ledge him  as  the  chief  good,  that  is,  what  he  really  is, 
and  what  he  cannot  but  be  ?  Is  he  not  the  fupreme  ma- 
jefty  ?  Can  he  be  unwilling  to  be  honored  as  fuch,  with 
the  moft  fubmiflive  reverence  ?  2.  Arminius  urges,  that 
the  law  alfo  commands  us  to  truft  in  God.  It  does  foj 
fay  I  ;  for  what  can  be  more  right,  what  more  becom- 
ing, than  that  man,  even  a  finner,  fhould  be  bound  to 
believe  the  teftimony  of  God;  fhould  give  him  this 
glory,  namely,  that  he  alone  both  can  and  will  juftify 
the  ungodly  ;  that  he  fhould  feek  him  even  when  angry  ; 
hunger  and  thirft  after  his  righteoufnefs  ;  and  willingly 
endeavour  to  be  for  his  glory  ;  namely,  that  God  may 
be  glorified  and  admired  in  him  by  his  juftification  and 
glorification  by  free  grace  ;  and  that  he  fhould  neither 
negleft  the  falvation,  which  God  has  ipoft  furely  reveal- 
ed, and  neither  defpife  nor  reject  the  Saviour  ?  This  is 
to  truft  in  Cod  :  and  will  any  pious  perfon  eve/7loubt 
of  the  probability,  nay  even  of  the  moft  infallible  cer- 
tainty of  this,  that  man  under  the  curfe  of  God  till  now, 
is  not  obliged  to  this  ?  .  3.  He  will  ftili  urge,  that  when 
he  fpeaks  of  trufting  in  God,  helneans  thereby  that  full 
aflurance  of  mind,  whereby  one  holds  God  to  be  his 
God  ;  that  at  leaft  this  is  alfo  enjoined  by  the  law.  We 


212  Or    TB-E'  ABROGATION    OF    THE 

its  happinefs,  that  the  glory  of  obeying  is  left  to  it. 
And  it  is  the  punilhment  of  the  creature,  if,  by  the  juft 
judgment  of  God,  it  is  condemned,  never  to  perform 
what  is  incumbent  upon  it,  and  may  be  acceptable  to 
God.  Butjt  is  another  thing  to  fay,  that  God  will  not 
require  obedience  from  it.  If  God  requires  not  obedi- 
ence, the  creature  owes  none.  If  it  owes  none,  it  does 
not  aft  amifs  by  difobeying  ;  and  if  it  does  not  amifs  by 
difobeying,  that  cannot  be  in  the  place  of  the  higheft 
punifhment  for  it.  And  thus  Arminius  himfelf  cuts 
down  his  own  vines  (deftroys  his  own  argument.)  He 
would  have  fpoke  rightly,  had  he  faid,  that  it  is  inftead 
of  the  higheft  punifhment  to  the  creature,  to  be  con- 
demned, by  the  juft  judgment  of  God,  not  to  perform 
that  obedience,  which  God,  confiftently  with  his  juf- 
tice  and  holinefs,  requires  of  it.  4.  Should  we  deal 
more  clofely  with  a  bold  difputant,  we  might  fay,  that 
there  is  a  contradiction  in  the  adjunct,  when  he  fuppofes 
God  addrefling  the  creature  thus,  I  will  not  have  thee 
to  perform  any  obedience  to  rne.  For  he  that  talks  of 
obedience,  prefuppofes  not  only  fome  authority,  by 
which  he  can  require  it,  but  alfo  a  command,  which  re- 
quires obedience,  and  which  muft  be  obeyed.  Who- 
ever, by  his  authority,  gives  fuch  a  comand,  requires 
that  obedience  be  yielded  to  it.  If  he  give  another 
command,  the  fum  of  which  is,  I  will  not  have  you  to 
obey  me,  he  contradicts  himfelf;  nay,  contradicts  the 
nature  of  the  command,  which  confifts  in  an  obligation 
to  obedience.  5.  'Tis  thehi^hejl  abfurdity  imaginable, 
that  a  creature  mall,  by  its  fin,  obtain  exemption  from 
the  authority  of  the  Creator,  and  be  no  longer  bound 
to  obey  him.  If  this  is  true,  the  firft  of  all^deceivers 
fpoke  truth,  that  men,  by  eating  the  fobidden  fruit, 
\vould  become  as  God.  Whoever  is  exempted  from 
the  authority  of  the  Creator,  is  under  the  authority  of 


COVENANT   or   WORKS. 

none,  is  at  his  own  difpofal  ;  in  fine,  is  God.  For  to 
be  at  one's  own  difpofal,  i£  to  be  God.  Ah  !  how  ri- 
diculous is  this  ! 

XL  The  third  argument  is  no  lefs  weak.      For,  i. 
The  fum  ol  "i-He  wr~i^  to  love  God  with  all  the  heart, 


mind,  and  ftrength,  and  our  neighbour  as  ourfelves.  As 
this  is  reafonable  in  itfelf,  fo  it  cannot  but  be  propofed 
as  fuch  by  God  to  man;  fince  confcience  itfelf,  even 
that  of  the  mod  abandoned,  will  bear  witnefs  with  God 
to  the  reafonablenefs  of  this.  What  ?  Is  it  not  certain, 
that  God  is  the  chief  good  ;  confequently  the  moft  ami- 
able ?  Can  he  be  unwilling,  that  any  fhould  acknow- 
ledge him  as  the  chief  good,  that  is,  what  he  really  is, 
and  what  he  cannot  but  be  ?  Is  he  not  the  fupreme  ma- 
jefty  ?  Can  he  be  unwilling  to  be  honored  as  fuch,  with 
trie  moft  fubmiffive  reverence  ?  2.  Arminius  urges,  that 
the  law  alfo  commands  us  to  truft  in  God.  It  does  fo, 
fay  I  ;  for  what  can  be  more  right,  what  more  becom- 
ing, than  that  man,  even  a  finner,  fhould  be  bound  to 
believe  the  tcftimony  of  God  ;  mould  give  him  this 
glory,  namely,  that  he  alone  both  can  and  will  juftify 
the  ungodly  ;  that  he  mould  feek  him  even  when  angry  ; 
hunger  and  thirft  after  his  righteoufnefs  ;  and  willingly 
endeavour  to  be  for  his  glory  ;  namely,  that  God  may 
be  glorified  and  admired  in  him  by  his  ju  unification  and 
glorification  by  free  grace  ;  and  that  he  mould  neither 
neglecl  the  falvation,  which  God  has  ipoft  furely  reveal- 
ed, and  neither  defpife  nor  reje£l  the  Saviour  ?  This  is 
to  truit  in  God  :  and  will  any  pious  perfon  ever"3oubt 
of  the  probability,  nay  even  of  the  moft  infallible  cer- 
tainty of  this,  that  man  under  the  curfe  of  God  till  now, 
is  not  obliged  to  this  ?  .  3.  He  will  ftill  urge,  that  when 
he  fpeaks  of  trufting  in  God,  he  means  thereby  that  full 
aflurance  of  mind,  whereby  one  holds  God  to  be  his 
God  ;  that  at  leaft  this  is  alfo  enjoined  by  the  law.  We 


216  OF   THE   ABROGATION    OF   THE 

ing  to  his  command  ;  now  the  moft  perfect  performance 
of  every  duty,  mull  be  the  manifeft  confequence  of  all 
this. 

.  XIV.  Again,  to  perform  duty  perfectly,  as  every 
one  will  allow,  is  better  than  to  do  it  in  a  flight  manner. 
For  all  the  goodnefs  of  duty  confifts  in  its  agreement 
with  the  rule  and  directory  of  it.  There  muft  therefore 
be  a  certain  rule,  enjoining  that  perfection,  which  is  a 
greater  degree  of  goodnefs.  If  fuch  a  rule  has  been 
prefcribed  by  God,  it  muft  certainly  bind  men  to  con- 
form themfelves  to  it. 

XV.  The  confcience  of  man,  attending  to  himfelf, 
cannot  but  afTent  to  thefe    things.     For  elucidating  this 
point,  I  (hall  fubjoin  two  excellent  pafiages,  one  from 
Epictetus,  the  other  from  the  Emperor  Julian.     The 
former   fpeaks    thus.*     "  Having   found  a  rule,  let  us 
keep  it  inviolably,  and  not  extend  fo  much  as  a  finger 
beyond  it."     The  latter  thus,  Oral.  i.  "  There  is  an  an- 
cient law  given  by  him,  who  firft  taught  mankind  philo- 
fophy,  and   which  runs  thus  :  that  all  who  have  an  eye 
to  virtue  and  to  honefty,  ought,  in  their  words  and  ac- 
tions, in  fociety,  and  in  all  the  affairs  of  this  life,  both 
fmall  and  great,  to  have  a  regard  to  honefty."     The  law 
therefore  of  the  old  covenant  ftill  continues,  binding  all 
mankind,  without  exception,  to  a  perfect  performance 
of  duty. 

XVI.  TheJ'econd  thing,  which  we  faid,  fed.  2.  was 
immutable  in   the    covenant  of  works,  was  this  ;  that 
eternal  life  was  not  obtainable  on  any  other  condition, 
but  that  of  perfect  obedience  :  which  is  hence  invinci- 
bly proved  ;  becaufe,  by  virtue  of  this  general  rule,  it 
was  neceflary  for  Chrift  to  be  made  under  the  law^C  andful- 
fil  all  right  eoufnefs)  and  that  for  this  end,  that  the  righte- 

*  Diflert.  lib.  ii.  c.  il.         f  Gal.  iv.  4. 


COVENANT   OF   WORKS.  217 

cufnefs  of  the  law  might  be  fulfilled*  But  if  this  righte- 
oufuefs  had  not  been  facred  and  inviolable,  Chrift  would 
have  been  under  no  neceffity  to  fubrnit  to  the  covenant 
of  the  law,  in  order  to  merit  eternal  life  for  his  people. 
This  therefore  is  evident,  that  there  ought  to  be  a  me- 
rit of  perfect  obedience,  on  which  a  right  to  eternal  life 
may  be  founded.  Nor  isjt  material,  whether  that  per- 
fe£l  obedience  be  performed  by  man  himfelf,  or  by  his 
furety. 

XVII.  The  third  thing  which   we  affirmed  as  an  un- 
changeable truth,  regards  the   penal    fan&ion  ;  for  the 
immutable  and  indifpenfable  juftice  of  which  we  infilled 
above  by  fo  many  arguments,  chap.  v.  feel.   18.  &  feq. 
fo  that  there  is  no  occafion  to  add  any  thing  further. 

XVIII.  Since  then  thefe  three  things,  the  law,  the 
promife,  and    the  threatening,  conftitute  the  entire  na- 
ture of  the  covenant,  as   propofed   by    God,  if  thefe 
{land  on  a  firm  footing,  it  feems  to  follow,  that  man  has 
indeed,  on  his  part,  broken  the  covenant,  but  that  no 
abrogation  of  the  covenant  is  made  on  the  part  of  God. 
But,  on   duly  weighing  the  matter,  we   inuft   acknow- 
ledge fome  abrogation  even  on  the  part  of  God.     This 
may  be  evidently  inferred  from   the  fubftitution  of  the 
new  covenant  of  grace.     For  thus  the  apoftle.  has  ta  ught 
us  to    reafon.t     In  that  he  faith,  A  new   covenant,  he 
hath  made  the  firjl  old.     For  though  the  abrogation  of 
the  old  does  not  neceflarily  infer  the  fubftitution  of  a  new; 
yet  the  fubftitution  of  a  new  does  certainly  import  the 
abrogation  of  the  old.     It  is  indeed  true,  that  the  apof- 
tle,  in  that  place,  does  not  fpeak  precifely  of  the  cove- 
nant of  works,  but  of  the   old  ceconomy   of  the  cove- 
nant of  grace,  which  he  fays  is  abrogated.     Yet  we  pro- 

*  Rom.  via*  4.         f  Heb.  viii.  13. 
VOL,  I.  D  d 


218  OF   THE   ABROGATION   OF   THE 

perly  build  on  his  reafoning,  which  we  both  may  and 
ought  to  apply  alfo  to  this  fubjecl :  namely,  that  every 
fubftitution  of  a  new  covenant  fuppofes  the  abrogation 
of  an  old  one. 

XIX.  That  abrogation  on  the  part  of  God  confifts 
in  this,  thaTGoH  has  declared,  that  no  man   can,    by- 
virtue   of  this  covenant,  have  friendfhip  with  him,  or 
obtain  eternal  life ;  fo  that  he  has  pronounced  all  to 
have   forfeited  the   promife  of  the  covenant,  and  the 
hope  of  enjoying  that  promife  According  to  that  cove- 
nant.    This  is  what  th$  apoftle  fays,  that  there  is  not  now 
a  law,  which  can  give  life,  fo  that  righteoufnefs  fhould  be 
by  the  law*     To  this  purpofc  is  -what  the  law  cannot  do^ 
which  he  inculcates. t 

XX.  And  thus  indeed  that  covenant  is  fo  abrogated, 

-!„    .-.,..  <~J 

that  it  can  on  no  account  be  renewed.  For  if  we  mould 
imagine  God  faying  to  man,  "  If,  for  the  future,  thou 
can  ft  perfeclly  keep  my  law,  thou  (halt  thereby  acquire 
a  right  to  eternal  life,"  he  would  not  by  fuch  words  re- 
new this  very  covenant  of  works.  For  fin  is  now  pre- 
fuppofed  to  exift,  which  is  contrary  to  that  perfection 
of  obedience,  which  the  covenant  of  works  requires. 
God  would  therefore  tranfacl  here  with  man  on  a  differ- 

*-  inn  -i- 

ent  condition,  whereby,  forgiving  the  former  fin,  he 
would  prefcribe  a  condition  of  an  obedience  lefs  perfect 
than  that  which  he  flipulated  by  the  covenant  of  works ; 
which,  excluding  all  fin,  even  knew  nothing  of  forgive- 
ncfs  of  fin.  Nay,  fuch  a  tranfa&ion  would  be  fo  far 
from  a  reaewaioF  the  covenant  of  works,  that  it  would 
rather  manifeflly  dellroy  it.  For  the  penal  fanclion 
makes  a  part  of  that  covenant  whereby  God  threatened 
the  firmer  with  death,  which  if  he  fhould  forgive  him 

*  Gal.  i'i  21.  f  ROIR.  viii.  3., 


COVENANT   OF   WORKS.  219 

without  a  due  fatisfaftion,  he  would  a£l  contrary  to  the 
covenant,  and  his  own  truth. 

XXI.  The  law  then  remains  as  the  rule  of  our  duty  ; 
but  is  abrogateSTo  far  as  to  have  no  federal  refpecl ;  nor 
can  it  occupy  the  place  of  a  condition,  by  the  perfor- 
mance of  which  man  may  acquire  a  right  to  the  reward. 
In  this  fenfe  the  apoflle  fays,  We  are  not  under  the  law,* 
namely,  as  prefcribing  the  condition  of  life.     There  is 
indeed  ftill  an  indifToluble  connection  between  perfect 
righteoufnefs  and  eternal  life,  fo  that  the  lajl  cannot  be 
obtained  without  the  fir  ft.     But  after  man,  falling  from 
righteoufnefs,  had  loft  hope  of  the  reward,  God  was*  at 
liberty  either  to  punifh  the  finner  according  to  his  de- 
merit, or  give  him  a  furety  to  fulfil  all  righteoufnefs  in. 
his  ftead. 

XXII.  Ther£  are  learned  men,  who,  befides    this 
abolition  of  the  covenant  of  works,  which  regards  the 
poflibility  of  giving  life  and  j  unification,  enumerate  four 
other  degrees  of  abolition  in  this  order,      i.   As  to  con- 
demnation^ by  Chrifl  being  propofed  in  the  pro'mife,  and 
apprehended  by  faith.     2.  As  fo  terror,  or  the  power 
of  the  fear  of  death  and  bondage,  by  the  promulgation  of 
the  new  covenant,  after  the  expiation  of  fin.:  which  be- 
ing once  accomplifhed,  they  who  are  redeemed,  are  un- 
der the  law  of  the  Redeemer.    So  that  the  fame  law,  abo- 
lifhed  in  the  Redeemer  as   the  law  of  fin,  becomes  the 
law  of  the  Saviour,,  and  adjudges  righteoufnefs  to  thofe 
•who  are  his.     3.   Asjo    the  war  or  ftruggle  with  fin,  by 
the  death  of  the  body.     4.   Asjx^ajl  the  effects  of  it,  by 
the  rejurreclion  from  the  dead. 

XXIII.  But  let  us  give  our  reafons,  why  we  have, 
,  hitherto  doubted,  whether  thefe  things  are  with  fuffi- 

cient  accuracy  conceived  and  digefted.     i.  All  the  par- 
Rom,  vi.  14. 


220  OF    THE   ABROGATION    OF    THE 

ticulars  here  mentioned  belong  to  the  covenant  of  grace. 
Now,  the  covenant  of  grace  does  not  abrogate,  but  iup- 
poles  the  abrogation  of  the  covenant  of  works ;  becaufe 
there  could  be  no  place  for  this,  without  the  abrogation 
of  the  other,  in  the  fenfe  now  mentioned.      2.   The  co- 
venant of  grace  is  not  the  abolition,  but  rather  tHe^con- 
firmation  of  the  covenant  of  works,  in  fo  far  as  the  Me- 
diator has  fulfilled  all  the  conditions  of  that  covenant, 
fo  that  all  believers  may  be  juftified  and  faved  according 
to  the  covenant  of  works,  to  which  fatisfa6lion  was  made 
by  the  Mediator.     This  is  the  apoflle's  meaning :   Do 
we  then  make  void  the  law  through  faith  ?  God  forbid  : 
yea,  we  ejlablifh  the  law.*     And  again,   That  the  righte- 
oufnefs  of  the  law  might  be  fulfilled  in  ws.t      "  Which 
fignities,"  (as  the  learned  perfon,  whofe  opinion  we  are 
BOW  examining,  comments  on  this  place)  "  that  what 
the  law  accounts  for  righteoufnefs  is  fully  bellowed  on 
us ;  and  confequently,  that  what  merits  the  reward  of 
the  law,  becomes  perfeBly  ours."     3.   The  very  law  of 
the  covenant,  which  formerly  gave  up  the  human  fmner 
to   fin,  when  his   condition  is  once   changed  by  union 
with  Chrift  the  Surety,  does  now,  without  any  abolition, 
abrogation,  or  any  other  change  whatever,  abfolve  the 
man  from  the  guilt  and  dominion  of  fin,  and  beftow  on 
him  that  fan&ification  and  glorification,  which  arc  gra- 
dually to  be  brought  to  that  perfeclion,  which  .he  (hall 
obtain  at  the  refurreclion  of  the  dead;  as  being  con- 
ftrained  to  bear  witnefs  to  the  juftifieation  of  the  cove- 
nant of  grace.     This  is  what  the  learned  perfon  not  im- 
properly fays,  in  the  words  we  have  juft  quoted  :  "  So 
that  the  lame  law,  abolifhcd  in  the  Redeemer  as  the  law 
of  fin,  becomes   the  law  of  the  Saviour,  and  beflows 
liijhieoufnefs  on  thofe  who  are  his;"  which  he  has  at 

*  Rorn.  ill.  31.         f  Ilcm.  viii.  4. 


COVENANT   OF   WORF.S. 

large  and  learnedly  explained  on  Rom.  viii.  2.     In  a 
\vord,  the  fame  law,  which  was  to  man  in  innocence  a 
commandment  to  life,  and  is  to  man  in  fin  the  law  of  (in, 
giving  him  up   to   the  dominion  and  guilt  of  fin,  be- 
comes again  in   the  Redeemer  the  law  of  the  Spirit  of 
life,  teftifying  that  fatisfadion  was  made  to  it  by  the 
Redeemer,  and  bellowing  on  man,  who  by  faith  is  be- 
come  one  with   the  Redeemer,  all  the  fruits  of  righte- 
oufnefs  for  j  uftification,  fanclincation,  and  glorification. 
All  the  change  is  in  the  ftate  of  the  man,  none   in  the 
law~oTthe  covenant,  according  to  which  man,  in  what- 
ever ftate  he  is,  is  judged.       Which  things  feem  not  to 
have  efcaped  the  obfervation  of  the  learned  perfon  him- 
felf ;  when  he  fpeaks  to  this  purpofe.*     "  Neverthelefs 
when  we  fay  this,  we  mean,  that  this  fourfold  abolition 
and  removal  of  the  covenant  concerning  works  to  be  donc> 
-which  is  connected  with  our  own  happinefs^  is  founded  ori 
the   fame  law  :  not  that  this  could  be  done  by  virtue  of 
the  law   in  itfelf  alone,  but  that  the  intervention  of  a 
Surety  and  Redeemer  made  it  at  laft  poffible  to  the  law." 
I  allow,  that  what  he  calls  th&abolition  of  the  covenant 
concerning  works,  is  founded  in  the  law  of  works  :  but 
I  leave  it  to  the  reader's  confederation,  whether  it  is  not 
a  itrange  way  of  talking,  to  fay,  that  "  the  abolition  and 
removal  of  the  law  is  founded  on  the  law  itfelf,  and  that 
the  intervention  of  a  Surety  and  Redeemer  made  it  at 
lad  poffible  to  the  law ;"  namely,  that  itfelf  mould  ef- 
fect its  own  abolition  and  removal  ?  From  all  which  I 
conclude,  that  it  will  be  more  proper^toTreat  of  thefe 
things,  when  we  fpeak  of  the  fruits  and  effects  of  the  co- 
venant of  grace,  than  when  confldering  the  abolition  of 
the  covenant  of  works  ;  which  is  on  no  account  abolilh- 
cd,    but  in  fo  far  as  it  is  become  impoflibie  for  man  to 
attain  to  life  by  his  own  proper  works. 

*  Summa  theol.  c.  31.  §  i. 


THE 


O  E  C  O  N  O  M  Y 


.*  •>*.  '-,„      ,.  . 

OF       THE 


DIVINE    COVENANTS. 

BOOK     II. 

CHAP.     I. 

Introduction  to  treating  on  the  Covenant  of  Grace. 

TS;^v%^4^f'^j«^ 
HE  covenant  of  works  being  thus  broken  by  the  Jin 

of  man,  and  abrogated  by  the  juft  judgment  of  God, 
wretched  man  was  caft  headlong  into  the  deepeft  gulf  of 
ruin,  whence  he  could  not  efcape.  While,  liftening  to 
the  folicitation  of  the  devil,  and  giving  way  to  his  own 
reafonings,  he,  in  a  moil  violent  manner,  withdrew,  him- 
felf  from  God,  and  would  be  at  his  own  difpofal,  throw- 
ing off  his  rightful  fubordination  to  God  (like  the  pro- 
digal fon*)  he  fold  and  enflaved  himfelf  to  the  devil.  All 
thefe  were  acts  of  the  higheft  injuftice.  For  man  had 
no  right  thus  to  difpofe  of  himfelf  ;  nor  the  devil  to  ac- 
cept of  what  was  the  Lord's.  Yet  God  confidering,  that, 
by  this  rafli  andunjuft  aftion,  manwasjuflly  punifhed, 
did:  by  his  righteous  judgment,  ratify  all  this  for  man's, 
*  Luke  xv.  12, 


224  INTRODUCTION   TO   THE 

further  punifhment,  gave  man  up  to  himfelf,  as  the  mofl 
\vretched  and  foalifh  of  matters  ;  and  to  Jin,  as  a  cruel 
tyrant,  which  would  continually  force  him  to  every 
abominable  practice.  And  even  as  they  did  not  like  to 
retain  God  in  their  knowledge,  God  gave  them  over  to  a 
reprobate  mind,  to  do  i^»fe  things  which  are  not  conve- 
nient* He  Mo  gave  them  up  unto  vile  affi&idhs'rf  that: 
fo  they  might  receive  in  themfelves  that  recompenfe  which 
wasmect.^  In  fine,  he  delivered  them  upas  flaves  to 
the  devil,  to  te  taken  captive  by  him  at  his  pleafure,^ 
And  all  this  according  to  that  moft  equitable  law ;  Of 
whom  a  man  is  overcome,  cf  the  fame  he  is  brought  in 
bondage.^ 

II.  Add  to  this  too,  that  man,  after  he  ceafed  to  be 
in  covenant   with  God,  became  without  God,  and  with- 
out hope  in  the  world.^L     For  it  was  impoffible  for  man 
to  devife  any  method  becoming  God,  whereby,  con- 
fidently with  divine  truth,  jujlice,  and  holinefs,  he  could 
be  reconciled  with  God,  and  return  again  to  his  favor. 
The  law  of  fin  was  alfo  juft,  by  which  man  was  enflav- 
ed  to  fin,  to  the  dominion  and  condemnation  of  it,  and 
given  up  to  the  devil  as  his  tormentor.   In  which  fenfe,  he 
is  faid  to  be  not  only  the  captive  of  the  devil,  of  thejlrong 
man,  mentioned  Matth.  xii.  29.   but  alfo  the  captive  of 
the  lawful.**     For  he  had  the  power  of  death  ;tt  and 
that  by  the  law  1$^  the,  Jlrength  of  Jin  is  the  law..    Nor 
could  man  contrive  a  method,  whereby  fin,  which  con- 
demned, and  that  by  the  moft  equitable  law,  might  it- 
felf  bejuftly  condemned  by  God. 

III.  But  it   pleafed  God,  according  to  the  riches  of 
his  unfearcnable  wifdom,  to  lay  this  breach  of  the  legal 
covenant  as  a  foundation  for  his  ftupendous  works  ;  by 

*  Rom.  i.  28.  f  Ver.  26.  .  J  Ver.  27.  §  2  Tiro.Ji.  26. 
||  2  Pet.  ii.  19.  f  Eph.  ii.  12.  **  If.  xlix.  24.  ff  Heb.  ii.  14. 
Jt  ipCon  xv.  56, 


COVENANT   OF  GRACE,  225 

felting  up  a  new  covenant  of  grace,  in  which  he  might 
much  more  clearly  difplay  the  ineflimable  treafures  of 
his  all-fufficiency,  than  if  all  things  had  fucceeded  well 
with  man  according  to  the  firft  covenant :  thus  difcover- 
ing,  what  feemed  incredible,  and  to  furpafs  comprehen- 
fion,  that  the  truc^  jujl,  and  holy  God  could,  without 
at  all  dhniriifhing,  nay  rather  much  more  illuftrioufly 
difplaying  his  adorable  perfections,  become  the  God  and 
folvatian  of  the  Jinner  :  finding  out  that  admirable  mix- 
ture of  his  flricleft  vindiclive  juflice  with  his  molt  con- 
defcending  mercy,  fo  that  the  one  mould  detract  no- 
thing from  the  other.  'For  fo  illuftrious  an  exercife  of 
which  perfections  there  could  have  been  no  place  under 
the  covenant  of  works.. 

IV.  If  therefore  any  thing  ought  to  be  accounted 
worthy  of  our  moft  attentive  confideration,  certainly  it 
is  the  covenant  of  grace,  of  which  we  now  attempt  to 
treat.  Here  the  way  is  pointed  out  to  a  paradife  far 
preferable  to  the  earthly,  and  to  a  more  certain  and  fta- 
ble  felicity  than  that  from  which  Adam  fell.  Her£a 
new  hope  fhines  upon  ruined  mortals,  which  ought  to 
be  the  more  acceptable,  the  more  unexpected  it  comes. 
Here  conditions  are  offered,  to  which  eternal  falvation 
is  annexed;  conditions,  not  to  be  performed  again  by 
us,  which  might  throw  the  mind  into  defpondency  ;  but 
by  him,  who  would  not  part  with  his  life,  before  he  had 
truly  faid,  It  isjinifiied.  Here  with  the  brighteft  fplen- 
dour  fhine  forth  the  wonderful  perfections  of  our  GOD, 
his  wifdom,  power,  truth,  jullice,  holinefs,  goodnefs, 
philanthropy,  or  good-will  to  man,  mercy,  and  v.-hat 
tongue  can  rehearfe  them  all  ?  never  before  difplayed  on 
a  more  auguft  theatre,  to  the  admiration  of  all  who  be- 
hold them.  Whoever  therefore  loves  his  own  falva- 
tion, whoever  defires  to  delight  himfelf  in  the  contemp- 

VOL.  I,  E  e 


£26  THE  COMPACT  B-sxtVEEN   THE 

lation  of  the  divine  perfections,  nfruft  come  hither^ 
and  deeply  engage  in  holy  meditations  on  the  covenant 
of  grace :  which  I  think  may  not  improperly  be  thus 
defined. 

V.  The  covenant  of  grace  is  an  agreement,  between 
God  and  the  elecl  Jinner  ;  God  declaring  his  free  good- 
will concerning  eternal  'falvation,  and  every  thing  rela- 
tive thereto,  freely  to  be  given  to  thofe  in  covenant,  by  and 
for  the  fake  of  the  Mediator  Chrift  ;  and  man  confcnting 
to  thai  good-will  ly  a  fine  ere  faith. 


CHAP.     II. 

Of  the  Compacl  between  God  the  Father  and  the  Son. 


T 


HAT  the  nature  of  the  covenant  of  grace  may  be 
the  more  thoroughly  underftood,  two  things  are  above 
all  to  be  diftinctly  confidered.  i.  The  compaB  which 
intervenes  between  God  the  Father,  and  Chrift  the  Me- 
diator. 2.  That  tejlamentary  difpojition,  by  which  God 
leftows,  by  an  immutable  covenant,  eternal falvation, 
and  every  thing  relative  thereto,  upon  the  ehft.  The 
former  agreement  is  between  God  and  the  Mediator  ;  tlie 
latter  between  God  and  the  elecl.  This  laft  prefuppofes 
the  firll,  and  is  founded  upon  it. 

II.  When  I  fpeak  of  the  compact  between  the  Father 
and  the  Son,  I  thereby  underftand  the  will  of  the  Father, 
giving  the  Son,  to  be  the  Head  and  Redeemer  of  the 
elecl ;  and  the  will  of  the  Son  prefenting  himfelf  as  a 
Sponfor  or  Surety  for  them ;  in  all  which  the  nature  of 
a  compact  and  agreement  confifls.  The  fcripture  re- 
prefents  the  Father,  in  the  oeconomy  oF  our  falvation, 
as  demanding  the  obedience  of  the  Sen  even  unto  death? 


FATHER   AND   THE   SON.  227 

and  for  it  promifing  him  that  name,  which  is  above 
every  name,  even  that  he  fhould  be  the  head  of  the  eleft 
in  glory  :  but  the  Son,  as  prefenting  himfelf  to  do  the 
-will  of  the  Father,  acquiefcing  in  that  promife,  and  in 
fine,  requiring  the  kingdom  and  glory  promifed  to  him- 
When  we  have  clearly  dernonftrated  all  thefe  particu- 
lars from  Scripture,  it  cannot  on  any  pretence  be  deni- 
ed, that  there  is  a  compact  between  the  Father  and  the 
Son,  which  is  the  foundation  of  our  falvation.  But  let 
as  proceed  diftin&ly.  i.  By  producing  fuch  places  of 
fcripture,  as  fpeak  in  general  indeed,  but  yet  exprefsly, 
of  this  compact.  2.  By  more  fully  unfolding  the  par- 
ticulars, which  complete  or  conftitute  this  compel.  3. 
By  invincibly  proving  the  fame  from  the  nature  of  the 
facraments,  which  Chrift  aifo  made  ufe  of. 

III.  Chrift  himfelf  fpeaks  of  this  compaQ  in  exprefs 
•words.*     KAGO  DIATIT'HEMAI  HUMIN,  KATHOS  DI- 

ETITHETO    MOI    HO    PATER   MOU    BASILEIAN,     And  I 

engage  by  covenant  unto  you  a  kingdom^  as  my  Father 
hath  engaged  by  covenant  unto  me.  In  which  words  the 
Lord  Jefus  fays,  that  by  virtue  of  fome  covenant  or 
difpofition,  he  obtains,  a  kingdom,  as  we  alfo  obtain  it 
by  virtue  of  the  fame. 

IV.  And  Heb.  vii.  22.  where  he  is  faid  to  be  KREIT- 
TONOS  DIATHEKES  ENGUos,  a  fureiy  of  abttter  cove- 
nant  or  tcjlament.     But  he  is  called  the  Surety  of  a  tef- 
tament,  not  principally  on  this  account,  becaufe  he  en- 
gages to  us  for  God  and  his  promifes,  or  becaufe  he  ep- 
gagesforus  that  wejtiall  obey  ;  as  Mofes  intervened  as  a 
furety  between  God  and  the    Ifraelties.^     For  by  how 
much    Chrift  was   greater   than  Mofes,  in    fo  much  he 
•was   alfo  a  Surety  in  a   more  excellent  manner.     His 
furctifhip  confifts  in  this,  that  he  took  upon  himfelf  to 

f  Luke  xxii.  29.        -f  Exod.  xix.  3. — $» 


228  THE   COMPACT   BETWEEN  TSE 

perform  that  condition,  without  which,  confidently  with 
the  jufiice  of  God,  the  grace  and  promifes  of  God  could 
not  reach  unto  us  ;  and  which  being  performed,  they 
were  infallibly  to  come  to  the  children  of  the  covenant. 
UrnVTs  then  we  would  make  void  the  furetifhip  of  Chrift, 
and  gratify  the  Socinians,  the  very  worft  perverters  of 
fcripture,  it  is  neceffary  we  conceive  of  fome  covenant, 
the  conditions  of  which  Chrifl  took  upon  himfelf ;  en- 
gaging in  our  name  with  the  Father,  to  perform  them 
for  us ;  and  which  having  performed,  he  might  engage 
to  us  for  the  Father,  concerning  grace  and  glory  to  be 
beftowed  upon  us. 

V.  Moreover,*  Paul  mentions  a  certain  DIATHEKEN, 
covenant,  or  teflament,  that  -was  confirmed  before  of  God 
in  Chrifl.  Where  the  contracting  parties  are,  on  one 
fide  God,  on  the  other  Chrifl  ;  and  the  agreement  be- 
tween both  is  ratified.  But  left  any  mould  think,  that 
Chrift  is  here  only  confidered  as  the  executioner  of  the 
ieflament  bequeathed  to  us  by  God,  the  apoftle  twice 
repeats,  that  Chrifl  was  not  promifed  to  its*  or  thatfal- 
vation  was  not  promifed  to  us  through  Chrifl ,  though  that 
be  alfo  true  ;  but' that  the  promifes  were  made  to  Chrift 
himfelf.^  That  Chrifrwas  thatfeed^  HO  APENGELTAI, 
to  which  he  had  promifed)  or  to  which  the  promife  was 
made  ;  namely,  concerning  the  inheritance  of  the  world, 
and  the  kingdom  of  grace  and  glory.  It  is  evident 
therefore,  that  the  word  DIATHEKE  doesliere  denote 
fome  covenant  or  teflanent,  by  which  fomething  is  pro- 
mifed by  God  to  Chrift.  Nor  do  I  fee  what  can  be  ob- 
jected to  this,  unlefs  by  Omft  any  one  fliould  under- 
ftand  the  head,  together  with  the  my/Heal  body,  which 
with  Chrift  is  that  one  feed,  to  which  the  promifes  are 
made.  This  indeed  we  fhall  very  readily  admit,  if  it 

*  Gal.  Hi.  17.         f  Vcr.  16. 


FATHE-R   AND   THE  SON.  229 

alfo  be  admitted,  that  Chrift,  who  is  the  head,  and 
-eminently  the  feed  of  Abraham,  be  on  no  account  ex- 
cluded from  thefe  protnifes,  efpecially  as  the  promifes 
made  to  his  mydical  body,  ought  to  be  conlidered  as 
made  alfo  to  hirnfelf ;  fince  he  himfelf  too  hath  received 
gifts  for  [in}  men* 

VI.  Nor  ought  thofe  places  to  be  omitted,  in  which 
explicit  mention  is  made  of  the  fureti/Jii-p  of  Chriit ;  as 
Pfal.  cxix.   122.       Be  furety  for  thy  fcrvant  for  good  ; 
that  is,  as  furety  receive  him  into  thy  protection,  that  it 
may  be  well  with  him.     ipjike  manner,  If.  xxxviii.  14. 
/  am  oppreffed,  undertake  for  me  ;  be  to  me  a  furety  and 
patron.     And  that  none   but   Chrift  alone  could  thus 
undertake,  Cod  himfelf  fays,  Jer.  xxx.  21.       Who  i^ 
Ms  NGARAB  JE.IH  LiEBO  that  engaged  [in~\  his  heart, 
or  quieted  his  heart  by  his  furetifhip,  or  fweetened  his 
heart  by  a  voluntary  and  fiducial  engagement,  or,  in 
fine,  pledged  his  very  heart,  giving  his  foul  as  both  the 
matter  and  price  of  furetifhip  (for  all  thefe  things  are 
comprifed  in  the  emphafis  of  the  Hebrew  language)  to 
approach  unto  me,    that  he  may  expiate   fin  ?    Thefe 
words  alfo  point  out  what  that  furetifhip  or  undertaking 
was,  which  David  and  Hezekiah  fought  for  ;  namely,  a 
declaration  of  will  to  approach  unto   God,  in  order  to 
procure  the  expiation  of  fins. 

VII.  In  fine,  we  may  refer  to  this  point,  what  is  to 
be  found,  Zech.  vi.  13.  The  counfel  of  peace  Jliall  be  be- 
tween them  both ;  namely,  between  the  man,  whofe 
name  is  the  Branch,  and  Jehovah  :  for  no  other  pair 
6ccur  here.  Ij^will  not  be  foreign  to  our  purpofe,  to 
throw  fome  light  on  this  place  by  a  fhort  analylis  and  pa- 
raphrafe.  In  this  and  the  preceding  verfe,  there  is  a  re- 
markable prophecy  concerning  the  Meffiah,-  whole  ptr- 

*  Pfal.  Ixviii.  19. 


230  TH£   COMPACT  BETWEEN   THE 

fon,  offices,  and  glory,  the  prophet  truly  defcribes  in  a 
fhort,  but  lively  manner,  fubjoining  at  laft  the  caufe  of 
ail  thefe  ;  why  the  Meffiah  fhewed  himfelf  as  fucha^r- 
Jon,  executed  fuch  offices,  and  obtained  fuch  a  glory  ; 
namelvj  that  counfel,  which  was  between  him  and  the 
Father ',  the  fruit  of  which,  with  refpecl  to  us,  is  peace. 
Of  the  perfon  of  the  Meffiah  he  fays,  that  he  is  ISH,  the 
wan,  that  is,  true  man  ;  compare  Hof.  ii.  15.  and  in- 
deed, themojl  eminent  among  men;  not  ADAM  or  AN  ISH, 
•which  words  denote  wretched  man,  but  ISH  JEMIN^ECHA 
Hit  man  of  tht  right  hand  of  God*  Becaufe  Chrift  is 
not  here  confidered  as  in  the  abafement  of  his  mifery, 
but  in  the  excellence  of  his  glory.  His  name  is  the 
Branch,  becaufe  fprung  from  God,t  a  new  root  of  a 
new  offspring,  or  of  the  fons  of  God  according  to  pro- 
mife  and  regeneration,  the  fecond  Adam.  And  indeed 
a  branch,  which  Jhall  bloffom  from  under  himfelf.  A- 
ben  Ezra,  MI LO,  from  himfelf,  which  (hall  not  be  pro- 
duced or  propagated  by  any  fowing,  or  planting  of 
man's  hand,  but  mail  fpring  from  a  virgin,  by  the  pe- 
culiar power  of  the  Deity.  Kis  office  is  to  build  the  tem- 
flt  of  the  Lord,  that  is,  the  church  of  the  elecl,  which 
is  the  houfe  of  God^  which  Chriil  KATESKEUASE,y*r^w- 
cd,§  and  built;||  laying  the  foundation  in  his  crofs,  and 
giving  his  blood  for  cementing  it.  But  becaufe  in  the 
fame  breath  it  is  twice  faid,  He  fliall  build' the  temple  of 
the  Lord,  it  may  fugged  to  our  minds,  whether,  befides 
the  building  of  the  church,  which  is  the  myjlical  body  of 
Chrift,  the  reiurreclion  of  Chrid's  own  natural  body 
may  not  be  intended,  which  is  called  the  building  of  the 
temple.^  This  being  done,  he  will  receive  majefly,  a 
name  above  every  name,  and  fit  on  the  throne  of  God,  to 
execute  his  kingly  and  prieitly  office  in  glory. 


*  Pfal.  Ixxx.  1 7.       t  Kiv.  2.  Zech.  vi.  12.      J   i  Tim.  in.  15, 
J  Heb.  in.  4.     j|  Matth.  xvi.  18.      5f  John  ii.  19,  21, 


FATHER   AND  THE  SON. 

king  to  Jit  on  a  throne,  is  nothing  ftrange,  but  for  a, 
priejl,  very  much  fo  ;  being  contrary  to  the  cuftom  of 
the  ancient  priefts  in  the  Old  Teftament,  who  flood  dai- 
ly, often  offering  the  fame  facrifices ;  becaufe  their  la- 
bour was  ineffectual  to  remove  the  guilt  of  fin.*     But 
Chrift  having  once  offered  up  the  one  facrifice  of  hlm- 
felf,  and  by  it  obtained  eternal  redemption,  fat  down  for 
ever  at  the  right  hand  of  the  Father,  never  to  rife  to  of- 
fer a  fecond  time.t     He  now  does  what  his  feffion  gives 
him  a  right  to  do,  to  maKelnterceffion  for  his  people  ,£ 
as  was  ingenioufly  obferved  by  James  Ahingitis.J     But 
whence  do  all  thefe  things  proceed,  and  what  is  the  ori- 
gin of  fuch   important  matters?  The  counfel  of  peace* 
which  is  between  the  man  whofe  name  is  the  Branch,  and 
between  Jehovah,  whofe  temple  he  fhail  build,  and  on 
whofe  throne  he  {hall  fit.jj     And  what  elfe  can  this  coun- 
fel be,  but  the  mutual  will  of  the   Father  and  the  Son* 
which,  we  faid,  is  the  nature  of  the  covenant  ?  It  is  cal- 
led a   counfel^  both  on  account  of  the  free  and   liberal 
good  pleafure  of  both,  and  of  the  difplay  of  the  greateit 
wifdom   manifefted  therein.     And  a  counfel  of  peace? 
not  between  God  and  Chrift,  between  whom  there  was 
no  enmity  ;  but  of  peace  to  be  procured  to   ftnful  maa 
with  God,  and  to  finners  with  themfelves. 

VIII.     Two  things  here  may  feem  to  be  objected  to, 
which  we  areT  briefly  to  anfwer.     i.  That  by  thofe  two 
we  are  not  to  uoderftand  the  Father  and  The  Son,  but  the 
Jews  and  the  Gentiles.     2.  That  here  it  is  not  the  coun- 
fel, which  is  the  original  and  caufe  of  all  thefe  things,  and 
which  ought  to  have  been  expreffed  in  the  preterperfeft 
or  prefenttenfe  ;  but  the  counfel,  which  is  the  fruit  of 
Chrift's  interceflion,  of  which  the  prophet  fpeaks  in  the 
future  ienfe.     Tgjhe  firjl  I  anfwer,  That  this  expofition 

*  Heb.  x.  ii.      f  Heb.  i.  3.  andix.  12,   14.      J  Rom.  viii.  34* 
§  Hept.  iii.  diflert.  6.  §  49.     |j   Rev.  iii.  2 1 


232  THE   COMPACT  BETWEEN    THE 

is  averted,  but  not  proved.  There  is  no  diftinft  men* 
tion  made  of  Jews  and  Gentiles  in  the  preceding  verfes 
of  this  chapter.  And  it  is  not  lawful  for  us  to  cram  any 
thing  into  the  text.  What  others  alledge  concerning  a 
prieil  and  king,  or  the  office  of  priell  and  king,  or  about 
the  Jews  of  Jerufalem  and  Babylon,  is  quite  forced. 
"  Our  explication,"  fays  the  very  learned  de  Dieu,  who 
here  is  of  the  fame  opinion  with  us,  "  appears  fimple 
and  plain."  Neither  is  it  new,  fince  Jerome  tells  us, 
that  this  verfe  v/as  underftood  of  the  Father  and  the  Son. 
To  the  fecond  I  reply,  That  there  is  nothing  that  can 
oblige  us  to  afTent  to  it ;  fince  the  words,  by  our  ana- 
lyfis  and  explanation,  yield  a  very  juft  and  profitable 
fenfe  ;  and  this  covenant  could  not  be  exprefled  by  a 
more  fignificant  term,  than  that  of  a  mutual  counfel 
between  the  Father  and  the  Son.  What  is  added  with 
refpecl  to  the  difference  of  tenfes,  feems  to  be  of  fmall 
moment  :  for  that  the  tenfes  in  Hebrew  are  often  put 
one  for  the  other,  and  the  future  for  the  prefent^  none 
can  be  ignorant  of,  but  they  who  are  indifferently  fkil- 
led  in  that  language.  See  Pfal.  xvii.  3.  TZERAPHTA- 
N  i  B  A  L  T  i  M  i  z  A,  Thou  haft  tried  me,  and  thou  dojl,  or 
didjlfind  nothing ;  literally,  thou /halt  find.  Such  chan- 
ges of  tenfes  often  occur  in  the  fame  pfalm.  Befides5 
fomething  is  then  faid  to  be  done  in  fcripture,  when  it  is 
declared  to  be  folemnly  done ;  of  which  in  (lances  are  to 
be  met  with  every  where.  See  a6ls  ii.  36.  We  will  there- 
fore properly  explain  the  words  thus,  The  counfel  of 
peace  is  between  both.  Or  if  you  entirely  infift  on  the 
future  tenfe,  the  meaning  will  be  this :  At  the  exaltation 
of  Chrift,  and  the  peace  advanced  by  him  from  heaven, 
there  will  he  a  manifeft  execution  of  this  counfel.  But 
there  is  no  occafion  to  come  to  this.  For  if  we  inter- 
pret this  counfel,  of  that  agreement,  which  fubiifted  be- 
tween the -Father  and  Chrift,  God-man,  when?  aflTum- 


FATHER   AND   THE   SON.  233 

ing  human  nature,  he  began  to  do  the  office  of  Surety ; 
the  prophet  might  and  ought  to  fpeak  of  it  in  the  future 
tenfe.  And  he  does  fo  in  an  elegant  order,  afcending 
from  the  effects  to  the  caufe,  in,  this  manner  :  Chrift, 
God-man,  (hall  build  the  fpiritual  temple  of  the  Lord  ; 
for  a  glorious  reward  of  which  office  he  (hall  receive 
majefty,  and  (hall  fit  on  the  throne  of  the  Lord.  Nor 
ought  this  to  feem  ftrange  :  for  Ghrift,  clothing  hiffileTf 
with  human  flefh,  will,  by  a  certain  compact  on  jvhich 
our  peace  refts,  promife  to  the  Father,  that  he  will  do 
fo  ;  and  the  Father,  on  the  other  hand,  will  promife 
him,  that  he  will  thus  reward  that  fervice.  In  this  man- 
ner every  thing  runs  fmoothly.  See  what  fliall  be  faid 
more  largely,  chap.  iii.  $  2. — 4. 

IX.  It  is  alfo  a  proof  of  this,' that  Chrift,  often  in 
the  pfalms  and  elfewhere,  callus  God  the  Father  his  God  ; 
fee  among  other  places,   Pfal.  xxii.   3.  and  xlv.   8.   If. 
xlix.  4.  5.  and  John  xx.   17.       Which  is  the  form  or 
manner  of  the  covenant.     In  this  fenfe  Jacob  promifed, 
that  the  LordJJiould  be  his  God  ;*  that  is,  that  he  would 
fo 'frame  his  whole  life,  as  became  one  in  covenant  with 
God.      The  Ifraelites  alfo,  when  they  folemnly  renew- 
ed the  covenant,  Jof.  xxiv.    18.   faid,  We  will  ferve  the 
Lord)  for  he  is  our  God.     In  like  manner  God  promifes 
in  the  covenant,  that  he  will  be  the  God  of  his  covenant- 
people  ;  that  is,  difplay  the  riches  of  his  all-fufficiency 
for  their  falvation.  t     This  is  my  covenant  that  I  -will 
make  -with  the  houfe  of  Ifrael,    I  will  be    their  God. 
Deut.  xxvi.    17.   Thou  hajl  vouched  the  Lord  (thou  haft 
made   the   Lord  fay)  this  day   to  be  (that  he  will  &e) 
thy  God.     The   very  meaning  of  the  word   [which  we 
render  God]  implies  this:  for  ELOAH,    derived  from 

*  Gen.  xxviii.  21.         f  Jer.  xxxi.  33. 
VOL.  I.  F  f 


234  uE      OMPACT  BETWEEN   THE 

ALAH,  hefwore  or  adjured,  denotes  him,  \vhofe  prero- 
gative it  ,is  to  bind  us,  by  oath,  to  love  and  faithful 
obedience  to  him,  and  to  whom  we  ought,  by  oath,  to 
give  all  obedience ;  and  who  on  his  part  engages  that  he 
will  be  all-fufficient  to  his  faithful  fervants  for  falvation. 
He  therefore  who  profeffes  Eloah  to  be  his  God,  does 
at  the  fame  time,  by  virtue  of  the  covenant  of  God,  call 
himfelf  the  fervant  of  God;  for  NG^B^D,  fervant, 
is  the  correlate  of  ELOAH,  or,  ELOPIIM  :  as  Pfalms, 

IXXXVI.     2.     HOSHANG     NGABDECHA    ATTAH    ./ELOHAJ, 

Preferve  thy  fervant,  0  thou  my  God.  And  in  this 
manner  the  Father  calls  Chrift,  in  many  places,  his 
fervant,  If,  xlix.  5,  6.  BeGdes,  fuch  a  one  profefTes, 
that  he  entirely  depends  on  the  promife  and  teftimony 
, of  that  covenant :  in  which  thi<ig>  the  whole  nature  and 
defign  of  the  covenant  conlifts.  Since  therefore  Chrijl 
calls  God  the  Father  his  God,  and,  on  the  other  hand, 
the  Father  calls  Chrijl  his  fervant,  both  of  them  do,  by 
that  name,  indicate  a  compact  concerning  obedience  and 
reward. 

X.  But  let  us  now  proceed  more  particularly,  and 
difcufs  all  the  parts  of  this  covenant,  that  it  may  not  on- 
ly appear  that  there  fublifts  fome  covenant  between 
Chrift  and  the  Father,  but  what  that  covenant  is,  and  of 
•what  nature.  The  contracting  parties  are,  on  the  one 
hand,  the  Father,  whom  Chritt  calls  my  Lord  ;*  on 
the  other,  the  Son,  whom  the  Father  calls  his  fervant. ^ 
The  law  of  the  covenant  is  propofed  by  the  Father;^ 
This  commandment  have  I  received  of  my  Father  ;  and,$ 
The  Father  which  fent  me,  he  gave  me  a  commandment. 
To  that  law  a  promife  is  added  by  the  Father;!)  When 
thou /halt  make  his  foul  an  offering  for  fin  (when  his  foul 
fhall  make  itfelf  an  offering  for  fin)  he  Jliail  fee  his  feed, 

*  Pfal.  xvi.  2.     f  If.  liii.  n.     'J  John  x.  18.     §  John  xii.  49. 
II   If.  liii.  10. — 12. 


FATHER   AND   THE   SON.  235 

&c.  and,*  It  is  a  light  thing,  that  thou /hould ft  bemy  fer- 
vant,  to  raife  up  the  tribes  of  Jacob,  &c.  On  perform-^ 
ing  that  law,  the  Son  acquires  a  right  to  a(k  the  re- 
ward ;f  AJk  of  me,  and  I  fhall  give  thee  the  Heathen  for 
thine  inheritance,  and  the  uttermojl  parts  of  the  earth  for 
thy  poffcjjion.  Thus  far  the  propofal  of  the  covenant  on, 
the  part  of  the  Father ;  the  acceptance  on  the  'part  of  the 
Son  coniifts  in  this ;  that  he  willingly  fubmitted  himfelf 
to  the  law  of  the  covenant ; J  Mine  ear  hajl  thou  (bored) 
opened  ;  that  is,  thou  haft  engaged  me  as  a  willing  fer- 
vant  to  thyfelf,  having  agreed  about  the  reward.  Then 
faid  I,  Lo  !  I  come$  I  delight  to  do  thy  will ;  yea,  thy 
law  is  within  my  heart.  See  alfo  John  xiv.  31.  Nor 
did  the  Son  only  take  this  upon  himfelf,  but  a&uaffy 
performed  it,  being  made  of  a  woman,  made  under  the 
law.§  I  have  kept  my  Father's  commandments,  and  abide 
in  his  love  :  and  J'ohn  viii.  29.  /  do  ahuays  thofe  things 
that  pleafe  him.  Nor  did  he  part  with  his  life,  till  he 
had  truly  faid,  TETELESTAI,  It  is  jiniflied.\  In  the 
courfe  of  this  obedience,  the  Son  comforted  himfelf  in 
the  faithfulnefs  of  the  Father,  to  accomplifh  his  promifes ; 
I  faid,  Surely  my  judgment  (reward)  is  with  the  Lordy 
&nd  (the  recompenfe  of)  my  work  with  my  GodSti.  And 
when  he  drew  near  the  end  of  his  courfe,  he  claimed, 
with  great  confidence  of  mind,  the  reward  promifed 
him  ;**  I  have  glorified  thee  on  earth  :  I  have  finijhed 
the  work,  which  thou  gavejl  me  to  do.  And  now,  0  Fa- 
ther, glorify  thou  me  with  thine  own  f elf,  with  the  glory 
which  I  had  with  thee  before  the  world  was.  What, 
pray,  can  be  fuppofed  wanting  to  complete  the  form  of 
a  covenant,  which  we  have  not  here  ? 

XL  In  fine,  all  thefe  things  may  be  confirmed  from  • 
this,  thaT  Cfiriil  likewife  made  ufe  of  the  facraments  -9 

*  If.  xlx.  6.— 3.     f  Pfal.  ii.  8.     {  Pfal.  xl.  7.— 9.     §  Gal.  iv-. 
4,  John  xv.  10.     H  John  xix.  30.     f  If.  xlix.  ^.     **  John  xvij.  4.^ 


236  THE   COMPACT   BETWEEN    THE 

not  only  as  to  the  matter  of  tbefe  inftitutions,  as  they 
were  commands  divinely  enjoined,  the  obfervance  of 
which  had  a  refpe£l  to  virtue  ;  but  as  to  theformi  as  they 
Vferejigns  and  feals  of  the  covenant  ;  God  the  Father^  by 
the  ufe  of  them,  fealing  to  the  Son  the  federal  fromife 
concerning  jitftijicationfromjins,  not  his  proper  and  per- 
fonaljins,  either  of  commijjion  or  omijjion  (for  fuch  he 
had  none*)  but  from  thofe,  which,  by  a  voluntary  en- 
gagement, he  took  upon  himfelf  as  his  own,  and  from 
which,  as  Surety  he  was  juflified  in  the  fpir.it  fi  and  alfo 
concerning  life  eternal^  to  be  bedewed  on  him  and  his  ; 
and  God  the  Son^  in  the  ufe  of  them,  acknowledging 
himfelf  a  debtor  to  fulfil  all  righteoufnefs  :  as  thefe 
things  have  been  learnedly  obferved  and  explained  by 
thefe  celebrated  gentlemen  Voetius^  and  Effenius.f 
But  let  us  illuflrate  this  by  an  example.  In  the  baptifm 
of  Chrift,  there  was  an  evident  fealing  of  the  covenant 
on  both  fides.  Chrift  declared,  that  it  was  his  province 
to  fulfil  all  righteoufnefs.  To  that  he  bound  himfelf  by 
baptifm  ;  telling  John  upon  his  refufing  to  baptize  him, 
Suffer  it  to  befo  now  ;  for  thus  it  becomethus  to  fulfil  all 
righteoufnefs.^  The  Father  declared,  that  he  accepted  the 
fureti/liip  ;  In  thee  I  am  well  pleafed  ;H  and  put  him  in 
mind  of  the  inheritance,  Thou  art  my  Son.  And  all 
thefe  things  he  fealed  by  the  fymbol  of  the  Holy  Ghojl  de- 
fcending  upon  him.  ^ 

XII.  As  thefe  things  are  evident,  and  contain  a  de- 
monftration  of  the  truth  to  the  confcience,  I  would  not 
have  Pf.  xvi.  2.  {trained  to  this  purpofe  :  Thou  hajl  faid 
unto  the  Lord^  Thou  art  my  Lord  TOBATHI  BAL  NGA- 
my  goodnefs  (is  not  upon  thce)  extendeth  not  to 


*  2  Cor.  v.  21.  i  Pet.  ii.  r6.  -\  i-Tim.  iii.  16.  j:  Difput.  de 
fide  Chrifti.  ejufque  facramentorum  ufu,  difput.  ii.  p.  160.  §  De 
fubjeftione  Chrifti.  ad  legem  divinam,  c.  10.  §  ii.  |j  Mat.  iii.  16. 

Luke  Hi.  22. 


. 


FATHER  AND   THE   SON.  237 

thee :  as  if  in  thefe  words  there  was  an  addrefs  of  God 
the  Father  to  the  Son,  to  this  purpofe  :  I  require  no- 
•thing  more  of  thee,  as  a  fatisfaclion  to  me,  in  order  tb 
difplay  my  grace.  For  thus  a  learned  author  paraphra- 
fes  thefe  words.  Thou  had  fa-id  to  the  Lord^  &"c.  Thou 
Son  of  man,  haft  acknowledged,  that  Jehovah  is  the 
Lord,  and,  as  a  fervant,  haft  engaged  obedience  to  him. 
Thou,  by  loving  and  obeying  even  unto  death  (to  which 
thou  ofFereft  thyfelf)  haft  declared  me  to  be  Ldrd,  and 
honored  me  with  a  perfecl  obedience.  As  to  any  ad- 
vantage to  be  obtained,  .my  goodnefs,  that  is,  my  grace, 
and  the  benefits  depending  thereon,  extendeth  not  to  thee, 
[is  not  upon  thee  ;]  that  is,  thou  art,  T  E  T  E  L  E  i  o  M  E  N  o  s, 
an  abfolute  and  perfecl  Saviour.  What  was  laid  upon 
thee,  or  what  thou  waft  bound  by  furetifhip  to  perform, 
that  my  goodnefs  might  extend  to  mankind,  that  thou 
haft  performed.  I  acceptof  it.  Thus  NGAL  generally 
denotes  fomething  due,  both  among  the  Hebrews,  and 
in  the  facred  writings. 

XIII.  jBulQjLhmk,  thefe  things  are  ftrained,  and  do 
not  run  with  proper  fmoothnefs.  For,  i.  There  is  no- 
thing which  obliges  us  to  imagine,  unlefs  ^we  incline  to 
do  fo,  that  there  is  contained  in  thefe  words  an  addrefs 
of  God  the  Father  to  the  Son  ;  fince  the  whole  of  this 
pfalm  has  not  the  leaft  appearance  of  a  dialogue,  but 
only  reprefents  a  fingle  perfon,  fpeaking  in  one  conti- 
nued difcourfe,  whom  Pifcator,  by  weighty  arguments, 
proves  to  be  the  Lord  jefus.  The  learned  perfon  him- 
felf  fpeaks  thus  :  "This  difcourfe  may  certainly  be  af- 
cribed  to  the  Son,  as  addrefling  himfelf."  And  there- 
fore I  fay,  it  is  certainly  pofTible,  that  this  difcourfe 
cannot  contain  the  approbation  of  the  Father  acquief- 
cing  in  the  obedience  of  the  Son.  For  if  the  Son  ad- 
dreffes  his  own  foul,  which  faid  to  Jehovah,  Thou  art 
my  Lofd,  and  my  goodnefs  extendeth  not  to  [is  not  ufcn] 


238  THE    COMPACT   BETWEEN"  THE 

thee  ;  doubtlejs  the  Son  faid  this  to  the  Father,  and  not 
the  Father  to  the  Son.  2.  I_own,  that  thefe  words, 
which  the  Son  fays  to  theTFather,  or  the  Father  to  the 
Son,  are  fo  emphatical,  that  they  cannot,  in  their  full 
fignification,  be  fuppofed  to  be  fpoken  by  either  of 
them  to  the  other,  on  account  of  the  peculiar  excellence 
which  is  in  the  Son.*  But  I  queftion,  whether  any  can 
be.eafily  perfuaded,  that  the  approbation  of  the  moft 
perfecl  obedience  of  the  Son,  and  the  acquiefcence  of 
the  Father  therein,  are  expreffed  in  fuch  (lender  terms, 
Thou  haft  faid,  Thou  art  my  Lord.  I  appeal  to  any, 
who  teaches*\_underjlands~\  the  good  knowledge  of  the  Lord^ 
as  it  is  faid  of  the  Levites,t  whether  thofe  words  of 
fcripture  be  fuch,  as  "  that  no  one  can  devife  any  thing 
more  proper  to  illuftrate  that  fenfe,"  which  the  very 
learned  perfon  elfewhere  requires,  before  he  acquiefces 
in  the  meaning  affigned.J  3.  It  is  very  true,  that  N  GAL 
fometimes,  among  the  Hebrews,  fignines  fornething  due. 
The  very  learned  de  DieuJ  has  long  ago  obferved  this, 
from  the  writings  of  the  Hebrews,  and  alfoof  the  Arabs. 
But  that  fignification  does  not  feem  proper  to  this  place. 
For  Chrifl  was  neither  indebted  to  God  for  his  goodnefs, 
or  grace,  and  the  bleffings  depending  upon  it  ;  nor  did 
he  properly  owe  the  grace  of  God  to  believers.  J>ut,  by 
virtue  of  a  compacl,  he  owed  obedience  to  God  ;  which 
being  performed,  God  owed  to  Chrijl,  and  to  them  who 
arc  Chrijl's.  the  reward  promifed  by  the  compact,  which 
is  given  to  Chrift  as  a  due  debt.  The  fignification  of 
being  dice  might  be  infifted  upon,  had  it  been  faid,  My 
law,  or  fatisfaclion  to  my  jit/lice^  or  fomething  to  that 
purpofe,  is  no  more  upon  thee  [no  longer  extendeth  to  thee.~j 
But  we  muft  fetch  a  ilrange  compafs  to  make  thefe 
words,  My  goodnefs  extendeth  not  to  [is  not  upon]  thee, 

*  Heb.  i.  4.     \  2  Chron.   xxr.  22.     £  Sum.  theol.  c.  iii.  §  36* 
§  la  Gen.  xvi.  5. 


FATHER   AND   THE   SON.  239 

to  fignify,  Thou  art  no  longer  indebted  to  my  goodnefs  ; 
and  again,  that  the  meaning  of  them  mould  be,  "  Thou 
haft  done  every  thing,  to  which  thou  waft  bound,,  that 
my  goodnefs  might  be  extended  to  men."  And  I  veri- 
ly doubt,  whether  it  could  ever  corne  into"~any  one's 
ihTnd,  that  "  fuch  an  explication  is  the  fulleft,  the  moft 
fimple,  and  moft  fuited  to  the  connection  ;  in  fine,  that 
it  is  fuch,  that  none  who  compares  it  with  the  words  of 
fcripture,  can  devife  a  more  happy  manner  of  exprefling 
the  thing  ;  and  that  therein  an  inexpreffibie  degree  of 
light,  truth,  and  wifdom,  may  be  di {covered."  For 
thefe  are  laws  of  interpretation,  which  the  very  learned 
perfon  himfelf  has  laid  down.* 

XIV.  4.  Another  fenfe  may  be  fairly  brought  from 
the  words  of  the  pfalm,  which  has  nothing  either  harfh 
or  drained,  and  contains  what  is  becoming  the  wifdoia 
of  God,  in  this  manner  :  The  Lord  Jefus,  being  deep- 
ly engaged  in  holy  meditations,  addrefles  his  foul,  that 
is,  himfelf ;  and  declares,  that,  while  in  his  meditation, 
he  faid  to  JEHOVAH  the  Father,  Thou  art  the  Lord, 
all-fufficient  to  and  by  thy  felf  for  all  happinefs.  Where- 
fore by  this  whole  work  of  my  mediation,  and  cone- 
quently  by  all  my  obedience,  no  acceflion  of  new  or 
greater  happinefs  is  made  to  thee,  nor  can  ft  thou  be  en- 
riched by  my  fatisfaclion.  My  goodnefs  extendeth  not  to 
ihee  :  thou  received  no  benefit  thereby.  All  the  fruit 
of  my  fatisfa&ion  redoun3s^toHhy  pious  and  chofen 
people.  See  Job  xxii.  2.  &  xxv.  7.  The  comment 
of  Ben  Nachman  on  the  former  place  is  elegant,  agree- 
ing very  much  with  the  phraseology  in  our  text.  "  Me 
declares,  that  no  addition  of  good  is  made  to  God,  when 
any  good  is  done."  All  thefe  words  contain  a  falutary 
truth,  inftru&ing  us  concerning  the  all-fufficiency  of  God, 

*  Sura,  theol.  c.  .vL  §  38. 


240  THE   COMPACT   BETWEEN    THE 

to  whom  no  new  good  can  Accrue  from  any  quarter,  and 
concerning  the  fruit  ofChrift's  fatisf action,  as  redound- 
ing to  the  godly  ;  and  are  moft  adapted  to  the  words  and 
analogy  of  the  whole  pfalm.  For  NGAL  many  times  in 
fcripture  fignifies  the  fame  as  ^EL,  to.  I  fliall  produce  a 
place  or  two,  which  occurred  to  me,  when  meditating 
on  thefe  things  in  reading  the  fcriptures.  What  Micah 
fays,*  VENAHARU  N  G  A  L  A  v  N  G  A  M  M  i  M  and  peopltjliall 
f LOW  unto  it  ;  this  Ifaiah  expreffes  as  follows,t  VENA- 
HARU ELAV  CAL  HAGGOIM,  and  all  nations Jliall  flow 
unto  it.  Where  &L  and  NGAL  are  taken  in  the  fame 
fignification.  In  like  manner,^  wrote  letters  NGAL 
VEPHRAIM,  that  is,  to  the  Ephraimites.  'Tis  ftill  more 
to  the  purpofe,  what  we  have  i  Sam.  i.  10.  VATTITH- 
PALLEL  NGAL  JEHOVAH,  prayed  unto  the  Lord;  and 
Pfal.  xviii.  41.  They  cried,  NGAL  JEHOVAH,  unto  the 
Lord)  but  he  anfwered  them  not.  Sometimes  it  fignines 
the  fame  thing,  as  TZAD  up  to,  or  quite  to  ;  as  2  Chron. 

XXXll.     5.     VAJANGAL     NGAL     H  AM  I  G  H  D  A  LOTH,    and 

raifed  (the  wall)  up  to  the  towers  :  not  that  it  is  credible, 
the  wall  exceeded  the  towers  in  height.  Jer.  iv.  18. 
N  A  G  H  A  N  G  NGAL  L  i  B  B  E  c  H  ,  it  reaclieth  unto  thine  heart. 
You  may  add  other  inftances  from  Glaflius.$  As  there- 
fore the  ufe  of  this  particle  is  very  extenfive,  we  have 
no  reafon  to  reftrain  its  fignification  to  owing  or  being 
due,  which  feems  lefs  adapted  to  this  place. 

XV.  IJpeak  not  thefe  things,  with  a  view  to  detract 
any  thing  from  the  due  praifes  of  the  very  learned  inter- 
preter, to  whom  I  even  profefs  my felf  greatly  indebted  ; 
but  becaufe  nothing  is  dearer  to  me,  than  to  fearch  out 
the  true  meaning  of  the  Spirit  of  God  fpeaking  in  the 
fcriptures.  While  I  am  wholly  intent  upon  this,  I  can- 
not avoid  fometimes  examining  the  opinions  of  others  ; 

*   Sum.  theol.  c.  iv.  i.     f  Chap.  ii.  2.      |  2  Chroa.  xxx.  I. 
$  Philfacr.  p.  773. 


FATHER   AND   THE   SON.  241 

even  of  thofe  for  whom  I  have  the  greateft  veneration. 
Faith  is  none  of  thofe  things,  which  may  be  impofed  by 
any  human  authority  :  neither  is  any  injury  done  even 
to  the  greatefl  of  men,  when  we  declare  our  diflent  in  a 
modeft  manner.  Whether  we  have  done  fo  here  or  not, 
mud  be  left  to  the  determination  of  the  impartial  reader; 
who  may  alfo  judge,  whether,  by  thefe  obfervations,  I 
deferved  fo  furious  a  mower  of  bluftering  language,  as 
the  very  famous  perfon  Dr.  John  van  der  Waeyen  has 
been  pleafed  to  pour  down  upon  me  in  Surnma  theol. 
ChriJ},  lib.  i.  c.  4.  §  267.  &?  feq.  He  very  much 
complains,  that  I  called  that  explication  of  the  celebrat- 
ed Coccef.as  harjh  andforced,  and  that  the  wprds  of  the 
pfalm  were  wrejled  to  that  meaning.  This,  I  own,  I 
had  formerly  wrote,  out  of  my  fimplicity  ;  nor  did  I 
imagine,  there  was  either  reproach  or  injury  contained 
in  thefe  words.  But  there  is  no  force  of  argument  in 
the  tartnefs  of  language.  That  not  the  leaft  appearance 
of  that  may  remain,  I  now  alter  it,  and  inftead  of  wrejl- 
ed,  fay,  harjh,  not  running  fo  fmoothly.  The  reft  I  can- 
cel, I  freely  forgive  the  ill  language  of  my  reprover,  as 
becomes  a  Chriftian.  It  does  not  belong  to  him,  but 
to  our  common  Lord,  to  pafs  a  judgment  on  my  inten- 
tion. As  to  the  fubjed  itfelf,  I  befeech  the  reader,  to 
compare  my  reafonings  with  his ;  and  if  he  thinks,  that 
mine  are  folidly  confuted,  I  am  not  againf:  his  differing, 
in  every  refpecjt,  from  me.  It  appears  otherwife  to  me  : 
and  the  firnple  explication  of  the  words,  which  I  main- 
tain, with  the  generality  of  expofitors,  began  the  more 
to  pleafe  me,  the  more  I  faw  my  reprover  ftand  in  need, 
of  fuch  a  com  pafs  of  words,  and  fo  far-fetched  and  in- 
tricate fubtieties.  I  have  no  inclination  minutely  to 
confider  the  reft.  Each  one  has  his  own  temper,  his 
own  way  of  writing  :  which  if  I  cannot  commend,  I  en- 
VOL.  I.  G  *  * 


242  THE   COMPACT   BETWEEN    THE 

deavour  *&  to  bear  with.     But  I  return  from  this  un- 
willing digreflion. 

XVI.  As  the  doclrine  of  the  compaB  between  the  Fa- 
ther  and  the  Son  isTo  often  and  fo  exprefsly  delivered  in 
fcripture,  that  it  is  unjuftly  traduced  as  a  new  and  late 
invention.  Though  I  find  few  among  the  more  ancient, 
\vho  have  profefledly  handled  this  fubjecl  ;  yet  I  fee 
fome  of  the  greateft  divines  have  fometimes  made  men- 
tion of  this  compacl.  I  fay  nothing  now  of  Arminius, 
who  does  not  carelefely  difcourfe  of  this  compact,  in 
his  oration  for  the  degree  of  Doctor  ;  from  which  the 
very  accurate  Amefius  produces  and  commends  fome 
things.  Arnefius  himfelf  charges  a  certain  diftinftion 
of  the  Remonftrants  with  this  abfurdity,  that  "  it  denies, 
that  the  covenant  entered  into  with  Chrift  (He  JJiall  fee 
his  feed,  and  the  pleafure  of  the  Lord  JJiall  prof  per  in  his 
hand)  had  been  ratified."  Gomarus,  treating  of  the 
baptifm  of  Chrift,*  fays,  that  it  was  the  "  fign  and  feal 
of  the  covenant  between  God  and  Chrift  ;  namely,  that 
God  would  be  his  God,  and  the  beftower  of  falvation  ; 
but  he  himfelf  was  bound  to  perform  obedience  from  a 
principle  of  perpetual  gratitude."  Injike  manner,  on 
the  circumcifion  of  Chrift, t  he  fays,  that  it  was  "  a 
fign  and  feal  of  the  covenant  with  God  :  which  covenant 
confided  in  this ;  partly  that  God  was  the  God  of 
Chrift,  according  to  the  general  promife,  made  alfo  to 
him,  Gen.  xvii.  7.  as  to  the  feed  of  Abraham,  Gal.  iii. 
16.  and  according  to  the  fmgular  character  given  of  him, 
Pfal.  xlv.  7.  Heb.  i.  9.  partly,  that  Chrift  was  bound 
to  obey  the  will  of  God,  John  vi.  38.  Matth.  v.  17." 
See  his  Difp.  de  merito  Chrifti^  {  i.  The  very  learned 
CloppenburgJ  not  only  mentions  this  fubjecl,  but  fully 
and  accurately  handles  it.  The_yery  famous  Voeti- 

*  In  Matth.  iii.  13.       f  In  Luke  ii.  21.      £  Difpnt.  iii,  dc  fad* 
dere  Dei, 


FATHER   AND   THE   SON.  243 

us*  fays,  "  He  (Chrift)  was  fubjeft  for  us  to  a  fpeciaflaw 
of  paying  our  debt  by  a  condign  punifliment,  as  our 
Mediator  and  Surety,  according  to  the  tenor  of  the  co- 
venant entered  into  with  the  Father."  Effenius,  for- 
merly his  fcholar,  and  afterwards  his  colleague,t  fays, 
"  The  federal  fealing  of  the  divine  promife  did.alfo  re- 
ally take  place  in  Chrift,  according  to  If.  liii.  10.  11." 
Dr.  Owen  handles  this  very  fubject  at  large,  on  Heb. 
torn.  ii.  exercit.  iv.  p.  49.  Nor  was  this  do&rine  un- 
known to  the  Popifh  doftars.  Tirinus  on  If.  liii.  11. 
thus  comments,  that  the  prophet  there  explains  "  the 
compacl  agreed  on  Between  the  Father  and  Chrift,"  by 
which,  on  account  of  the  fufFerings  and  death  of  Chrift, 
redemption,  juftification,  and  glorification  ate  decreed 
to  be  the  rewards  of  all  thofe  who  faithfully  adhere  to 
Chrift.  Whence  it  appears,  that  thefe  fentiments  con- 
cerning the  compact  between  the  Father  and  Son,  are  not 
to  be  ftigmatized  with  the  brand  ofjingularity. 

*  Difput.  t.  ii.  p.  266.  f  De  fubjeftione  Chtifti  ad  legem,c.  x.  §  2. 


CHAP.     III. 

The  Nature  of  the  Compatt  between  the  Father  and 
the  Son,  more  fully  explained. 


A 


S  the  compa6l  between  the  Father  and  the  Son  is 
the  foundation  of  the  whole  of  our  falvation,  it  will  not 
be  improper  to  ftop  here  a  little,  and,  in  our  further 
meditation,  enquire,  i.  From  whence  the  beginning  of 
this  compact  ought  to  be  taken,  and  in  what  periods  of 
time  it  was  completed.  2.  What  the  law  of  the  covenant 
contains,  how  far^  and  to  what  it  binds  the  Son.  3* 
Whether  the  Son  could  not  have.engaged  in  this 


244  THE    COMPACT   BETWEEN    THE 

or  have  withdrawn  hrmfdf  from  it,  and  had  no  more  to 
do  with  it.  4.  What  and  how  great  a  reward  was  pro- 
mifed  to  the  Son,  to  be  obtained  in  virtue  of  the 
compact. 

II.  I  confider  three  perio-ds,  as  it  were,  of  this  com- 
pact. Its  commencement  is  to  be  fought  in  the  eternal 
counfel  of  the  adorable  Trinity  :  in  which  the  Son  of 
God  was  conftituted  by  the  Father,  with  the  approba- 
tion of  the  Holy  Spirit,  the  Saviour  of  mankind  ;  on 
this  ^condition,  that,  in  the  fulnefs  of  time,  he  fhould  be 
made  of  a  woman,  and  made  under  the  law  ;  which  the 
Son  undertook  to  perform.  Peter  has  a  view  to  this, 
when  he  fays,*  that  Chrift  was  foreordained  before  the 
foundation  of  the  world.  To  this  purpofe  is  alfo,  what 
the  Supreme  Wifdom  teftilies  concerning  itfelf,t  /  was 
fet  up  [anointedjyrow  ever  lajl  ing  ;  that  is,  by  my  own, 
and  the  wi'll  of  my  Father,  which  is  one  and  the  fame, 
I  was  appointed  to  the  performance  of  the  mediatorial 
office  in  time.  Paul  likewife  declare:.,  that  we  were  cho- 
fen  in  Ghrijl  before  the  foundation  of  the  world.^  Con- 
fequently,  Chrift  himfelf  was-conftitutedfrom  everlajling, 
the  Head  of  thofe  that  were  to  be  faved,  and  they  were 
given  unto  him^  for  whom  he  was  to  merit  falvation, 
and  in  whom  he  was  to  be  glorified  and  admired.  From 
this  conflitution,  the  Son  from  everlafting  bore  a  pecu- 
liar relation  to  thofe  that  were  to  be  faved.  Hence  the 
book  of  life  is  by  a  fpecial  appropriation  afcribeo1  to  the 
Lamb.\\  as  containing  a  defcription  of  the  peculiar  peo- 
ple affigned  to  the  Lamb  from  all  eternity.  Hence  alfo 
it  was,  that  God,  in  his  amazing  wifdom,  {bordered 
many  things  in  man's  (late  of  innocence,  that  the  atten- 
tive remembrance  of  them  after  the  fall,  and  the  com- 
paring them  with  thofe  things  which  were  afterwards  re- 


Pet.  i.  20.     f  Prov-  vili-  23- 

li   Rev.  xlii.  8. 


FATHER   AND   THE   SON.  245 

vealed,  might  have  reminded  man  of  this  divine  counfel; 
as  we  have  (hewn,  above,  book  i.  chap.  vi.   $  3. 

III.  The,  fecond  period  of  this  covenant  I  place  in 
that  intercffion  of  Chrift,  by  which,  immediately  upon 
the  fall  of  man,  he  offered  himfelf  to  God,  now  offend- 
ed by  fin,  actually  to  perform  thofe  things,  to  which  he 
had  engaged  himfelf  from  eternity  ;  J^ing,  Thou  haft 
given  them   to  me,  I  will   make  fatisfaclion  for  them  : 
and  fo  making  way  for  the  word  of  grace  to  be  declared 
to,  and  the  covenant  of  grace   to  be  made  with  them. 
Thus  Chrift  was  attually  conflituted  Mediator,  and  de- 
clared as   fuch  immediately  after  the  fall  ;    and  having 
undertaken  the  JAirttijliip,  he  began  to  aft  many  things 
belonging  to  the  offices  of  a  Mediator.      As  a  Prophet* 
and  the  interpreter  of  the  divine  will,  he  even°lhen,  by 
his  Spirit,  revealed  thofe  things  which  relate  to  the  fal- 
vation  of  the  eleft,  and  by  his  minifters  published  them.* 
Nay,  he  himfelf  fometimes  appeared  in  the  character  of 
an  Angel)  inftru&ing  his  people  in  the  counfel  of  God. 
As  a  King)  he  gathered  his  church,  and  formed  to  him- 
fJr'a  people,  in  whom  he  might  reign  by  his  word  and 
Spirit.      For  it  was  the  Son  of  God,  who-  faid  to  Ifrael, 
Exod.  xix.  6.    YeJJiall  be  unto  me  a  kingdom  of  priejh^ 
and  who,  with  more  than  royal  pomp,  publifhed  his  law 
on  mount  Sinai  Jc  and  whom  Ifaiah  faw  fitting  as  king 
upon  a  throne.^     As  a  Prie/l,  he  took  upon  himfelf  the 
fins  of  the  elect,  to  be  expiated  by  the  facrifice  of  his  bo- 
dy, which  was  to  be  fitted  for  him  in  the  fulnefsof  time. 
In  vi-.  ;ue  of  this,  as  being  a  faithful  Surety  he  likewife 
interceded  for  the  elecl,  by  declaring  his  will,   that  they 
might  be  taken  into  favour,  faying,  Deliver  them  from 
going  down  to  the  pit,  I  have  found  LUTRON,  a  ran- 
fim.§     For  what  angel  could  fpeak  thus,  but  the  Angel 

*   If.  xlviii.  15.      i  Pet.  i.    n.andni.  19.         f  A<fts  vii.  £8. 
J  Chap.  vi.  compared  with  John  xii.  41.     §  Job  xxxiii.  24. 


246  THE   COMPACT   BETWEEN    THE 

of  the  covenant  ?  who  even  then  was  called  an  angel,  be- 
fore his  coining  in  ths  flefh,  becaufe  he  was  accomplrm- 
ing  what  depended  upon  that  future  miffion.  He  is  o?ie 
of  a  thoufand,  the  Captain  of  the  hoft  of  angels.  That 
guards  each  believer,  the  chief  eft  of  [the  flandard-bearer 
above]  ten  thoufand*  In  like  manner,  the  archangel 
Michael  (and  who  is  this  KurtKe  Lord  Jefus  Chrift  ?).  is 
called  ACHAD  HASSARIM  HARISHONIM,  one  of  the 
chief  princes^  that  is,  the  unparallelled  among  the 
chiefs,  becaufe  he  is  HASAR  HAGGADOL,  that  great 
prince.^  It  is  he  who  declares  to  man  his  righteoufnefs^ 
both  the  rightecufnefs  of  God  and  of  man.  It  is  he  who 
is  COPH*ER  the  propitiation,  -whom  God  hath  fet  forth  as 
HILASTERION,  a  propitiation.^  See  alfo  Zcch.  i. 
12,  13. 

IV.  The  third  period  o£  this  compacl  is  that,  when, 
on  his  affuming  human  nature^  he  fuffered  his  ears  to  be 
lored  ;\  that  is,  engaged  himfelf  as  a  voluntary  fervant 
to  God,  from   love  to  his  Lord  the  Father,  and  to  his 
fpoufe   the   church,  and  his  fpiritual  children   (for  the 
ears  of  fuch   voluntary   fervants  were  bored  ;f   GENO- 
ME N  o  s  H  u  p  o  N  o  M  o  N  ,  was  made  under  the  law,**fub- 

jefting  himfelf  to  the  laiv  :  which  he  folemnly  teflified  by 
his  circumcifion,  on  the  eighth  day  after  his  birth,  where- 
by he  made  himfelf  a  debtor  to  do  the  whole  law.^^ 

V.  The  law  propofed  to  the  Mediator •,  may  be  co-nfi- 
dered  in  a  twofold  view  :    i.   As  the  directory  of  his  na- 
ture  and  office.     2.   As   the   condition  of  the  covenant. 
The  Mediator  himfelf  may  be  confidered   thefe    three 
ways.      i.  As  God.     2.  As  Man.     3.  As  Mediator.  God- 
man.     We  are  diftinBly  to  compare  thefe  things   toge- 
ther. 

*  Cant.  v.  10.  f  Dafc.  x.  13.  J  Dan.  xii.  i.  {  Rom.  iii.  25. 
II  Compare  Pfal.  xl.  7.  with  K^b.  x.  5.  f  Exod.  xxi.  5,  6.  **  Gal. 
iv.4.  ff  Gal.  iii.  3. 


TATHER  AND  THE   SON.  247 

VI.  The  Son,  as   precifely   God,  neither  was,  nor 
could  befubjetf  to  any  law,  to  any  fuperior .:  that  being 
contrary  to  the  nature  of  the  Godhead,  which  we  now 
fuppofe  the  Son  to  have  in   common  with  the   Father, 
-who  thought   itno  robbery   TO  EINAI  ISA    THEO,  to-be 
equal  with  God.     No  fubjection,  nothing  but  the  high- 
eft  iupereminencels"competent  to  the  Deity,  nor  can  it 
otherwife  be   conceived.     In  this   refpecl;  he  is  King  of 
kings,  and  Lord  of  lords.*     The    Emperors   Gratian, 
Valentine,  and  Theodofius,  faid  long  ago,  th&t  "  he  is 
a  true   Chriftian,  who  believes,  that  the  Deity  of  the 
Father,  Son,  and  Holy  Ghoft,  is  one  in  equal  power  ; 

that   UNDER  THE    SAME    MAJESTY    THERE   IS   ONE     DE- 
ITY ;  and-he  who  teaches  the  contrary,  is  aheretic."f 

VII.  Nor  is  it  any  objection  againft  this,  that  the 
Son,  from  eternity,  undertook   for   men,   and  thereby 
came  under  a  certain  peculiar  relation  to  thofe  that  were 
to  be  faved.     For  that  engagement,  as   it  was  nothing, 
but  the  moft  glorious  act  of  the  divine  will  of  the  Son, 
doing  what  none  but   God  could  do,  implies  therefore 
no  manner  of  fubjeclion  :  it  only   imports,  that  there 
fliould  be  a  time,  when  that  divine  perfon,  on  affuming 
fleTii,  wou4d  appear  in  the  form  of  a  fervant.     And  by 
undertaking  to  perform   this  obedience,  in  the  human 
nature,  in  its  proper  time,  the  Sen,  as  God,  did  no  more 
fubjecl;  himfelf  to  the  Father,  than  the  Father  fubje&ed 
himfelf  to   the  Son,  to  the  owing  that  reward  of  debt, 
which  he  promifed  him  a  right  to  claim.    All  thefe  things 
are  to  be  conceived  of  in  a  manner  becoming  God. 

VIII.  Nor  ought  it  to  be  urged,  that  the  Son,  even 
before  his  incarnation,  was  called  MALACH^AC  Angel.^ 
For  that  fignifies  no  inferiority  of  the  Son,  before  the 
time  appointed  for  his  incarnation  ;  but  only  a  form  re- 

.  .  *   J  Tim,  vi,  15.        f  Cod.  lib.  i.  tit."  t* .;     J  Gen.  xlviii.  -i6L 
Eyed,  xxiii.  20, 


248  THE   COMPACT   BETWEEN   THE 

fembling  the  appearances  of  angels,  prefiguring  his  fu- 
ture miffion  into  the  world. 

IX.  As  man,  he  was  doubtlefs  fubjecl;  to  the  moral 
law,  as  it  is  the  rule   both  of  the  nature  and  acHons  of 
man.     For  it  is   a  contradiction^  as  we  proved  before, 
to  fuppofe  a  rational  creature,  fuch  as  is  the  human  na- 
ture of  Chrift,  to  be  without  law.     And  in  this  manner 
he  was  really  bound  by  the  kw  :   i.  To  prefer ve  the  ho- 
linefs  implanted  into  his  nature  from  his  firft  conception, 
unf potted.     2.   To  exprefs  it  in  the  mofl  perfect  manner, 
in  his  life  and  all   his  actions,  with  all  his   heart,  all  his 
foul,  and   all    his   ftrength.     3.   Constantly  to  perfevere 
therein,  without  yielding  to  any  temptations,  to  the  end 
of  his  courfe. 

X.  And  as  Chrift  was    not  only  a  man,  and  a  com- 
mon inhabitant  of  the  world,  but  alfo  an  Ifraelite,  that 
is,  a  member  of  the  church  of  the  Old  Tejiament,   and  a 
citizen  of  the  commonwealth  of  Ifrael ;  he  was  alfo  fub- 
jed  to  the  ceremonial  and  political  laws,  which  were 
then  dill  in  force,    according  to   the  divine  inftitution. 
By  virtue  of  thefe  laws,  Chrift  made  ute  of  thefacra- 
ments  of  the  Old  Teflament,  obferved  thefejlivals,  re- 
paired to  the  temple,  and  behaved  as  an  obedient  fubjtct 
under  a  lawful  magijlracy.     He  initiated  himfelf  by  cir- 
cumcijion  to   the  obedience  oFthe  ceremonial  law  :  de- 
clared his  obedience  to  the  political  laws  by  paying  tri- 
bute.* 

XI.  It  may  be  objeBed,  that  as  to  ceremonial  obfer- 
vances,  Chrift  declared  himfelf  greater  than  the  temple^ 
and  Lord  of  the  fall ath  ;J  as  to  the  political,  that  being 
the  Son  of>£od,  he  was  exempted  from  paying  tribute. $ 
But  this  may  be  folved  from  the  different  relations  which 
Chrift   fuftained.     Certainly   as   God,  and  the  Son  of 

*  Matth.  xvii.  24,  25.     f  Matth.  xii.  6.     J  Vsr.  8.     §  Matth. 
xvii,  26,  27. 


FATHER   AND   THE   SON.  249 

God,  he  was  Lord  of  the  law,  the  Lawgiver  himfelf, 
who,  on  account  of  his  divine  nature,  had  authority  to 
difpenfe  with  precepts  of  a  mutable  and  politive  inftitu- 
tion  :  and  if,  when  he  became  man,  he  had  infiRed  on 
his  being  the  Son  of  God,  and  for  that  reafon  had  a£tcd 
as  equal  to  God,  in  that  refpeB:  neither  the  officers  of 
the  temple,  nor  the  queftors  of  the  Emperor  could  have 
demanded  any  thing  of  him  as  an  inferior.  But  Chrift 
did  not  think  proper  to  infift  on  this  his  right;  but  ra- 
ther to  behave  as  afervant  of  rulers.* 

XII.  But  further,  as  Mediator  and  Surety,  he  is  un- 
der the  law  in  another  manner,  and  that  two  ways.     i. 
he  condition  of  perfecl  o  heaierice^  upon 


which  he  and  his,  were  to  partake  of  happinefc.  2.  As 
binding  to  the  penalty  due  to  the  fins  of  the  elett,^  which 
he  had  taken  upon  hirnfelf. 

XIII.  As  to  the  former:  Had  the  Son  of  God  been 
pleafed  to  appear  in  our  nature,  but  not  in  the  quality 
of  a  Surety,  he  would  neceCTarily  have  been  a  holy  per- 
fon,  and  conformed  to  the  law  of  God,  prefcribed  to 
the  human  nature.  For  every  man,  as  fuch,  is  bound 
to  be  fubjecl  to  God,  in  all  righteoufnefs  and  holinefs, 
which  is  exaclly  defcribed  in  the  divine  law.  But  by  the 
perfonal  covenant-engagement  of  the  Mediator,  to  that 
abfolute  fubje£tion  of  nature,  which  is  eternally  to  con- 
tinue without  end,  there  is  .  added  another  obligation  to 
fubje&ion,  limited  to  a  certain  period  of  time,  .which 
the  apoftlet  calls  the  daysofhisflefh;dmj^  "which, 
Chrift,  obeying  the  law,  was  not  in  the  ftate  of  pofTef- 
fing,  but  meriting  happinefs  ;  confidering  this  law,  not 
only  as  a  rule  of  life,  but  alfo  as  prefer  ib  ing  the  condi- 
tion of  acquiring  happinefs.  For,  if  we  feclude  the 

*  If.  xlix.  7.       f  Heb.  v..  7. 
VOL.  I.  H  h 


£50  THE   COMPACT  BETWEEN    THE 

procuring  of  our  falvation,  nothing  hindered  him  from 
the  pofleffion  of  glory  and  happinefs,  from  the  very  be- 
ginning of  his  conception.  As  he  was  the  Son,  he  was 
actually  heir  of  all  things.  But  it  was  owing  to  his  vo- 
luntary covenant-engagement,  that  though  he  was  rich? 
and  might  have  acled  as  equal  to  -God,  from  the  very 
beginning  of  his  afluming  humanity,  yet  for  our  fakes  ht 
became  poor.  That  this  fubjeftion  to  the  law,  as  enjoin- 
ing the  condition  of  happinefs,  is  to  be  diftinguifhed  from 
that  other  abfolute  fubjeBion  to  it,  as  the  rule  of  holi* 
nefs,  appears  hence,  that  Chrift  has  now  laid  afide  the 
firft,  while  this  laft  continues,  and  will  continue  to 
eternity. 

XIV.  The  ufefulnefs  of  this  diftin&ion  is  confidera- 
ble,  in  order  to  the  folving  that  problem,  how  the  active 
obedience  of  Chrift,  fo  called,  though  not  fo  properly, 
may  be  imputed  to  us,  feeing  as  man  he  owed  it  for  him- 
felf.  For,  befides  that  on  our  account  he  was  made  man, 
it  was  not  barely  from  his  being  man,  that  he  was  under 
the  neceflity  of  meriting  eternal  life  by  the  legal  cove- 
nant :  nay,  and  confidered  as  God-man,  abftra&ed  from 
his  furetifriip-engagement,  he  might  have  exempted  him- 
felf  from  all  indigence,  and  all  neceflity  of  meriting ; 
and  confequently  might  have  glorioufly  exercifed  all 
power  in  heaven  and  in  earth,  in  and  by  the  human  na- 
ture, from  ihefirfl  moment  of  his  incarnation  :  for  this 
flows  from  the  union  of  the  humanity  with  the  perfon  of 
the  Son  of  God.  But  his  fubjecling  himfelf  to  the  law, 
as  prefcribing  the  condition  of  happinefs,  is  wholly  from 
his  voluntary  covenant-engagement,  undertaken  on  our 
account;  which,  by  every  right  or  juft  title,  may  and 
ought  to  be  imputed  to  us.  The  very  ingenious  and 
judicious  divine,  Francis  GomaTus3  feems  to  have  had 

*  2  Cor.  riii.  9. 


FATHER   AND   THE  SON.  251 

this  in  his  view,  when  he  thus  comments  onPhil.  ii.  9. 
"  For  our  fake,  he  alfo  veiled  his  glory  for  a  time, 
which  he  might  juftly  have  enjoyed,  and  fubmitted  to 
$he  curfed  death  of  the  crofs  ;  which,  if  we  confider  his 
merit  and  power,  he  might  have  declined." 

XV.  Befides,  the  Son  of  God  was,  in  virtue  of  thq 
compa&J~Ju$jetl  to  the  curfe  of  the  law,  being  made  a 
curfefor  us*     For  as  the  law  likewife  exacted  punijh- 
ment  from  the  tranfgreffor,  and  Chrift  bound  himfelf, 
by  his  engagement  to  fulfil  the  whole  law ;  it  was  necef- 
fary,  that  he  Jhould  come  in  the  likenefs  o/JinfulJleJJi,  to 
condemn  Jin  in  thejlejh.^     Which  likenefs  of  fmful  flefh 
confifts  in  this,  that  Chrift  being,  from  his  very  birth, 
obnoxious  to  various  miferies,  both  of  foul  and  body, 
at  laft  he  concluded  the  courfe  of  his  painful  life  by  that 
death,  in  which  the  moft  finking  figns  of  every  kind  of 
curfe  appeared:  for  itwasjuft  that  the  {inner  fhould 
thus  live  and  die.     Now  Chrift,  confidered  fimply  as  a 
righteous  perfon,  might  have  been  exempted  from  thefe 
miferies,  and  from  fuch  a  death.     But  after  he  had  once, 
by  a  voluntary  engagement,  fubmitted  himfelf  to  the  law 
for  us,  he  became  bound  to  fatisfy  alfo  this  fanftion  of 
the  law,  which  threatened  death  to  (inners.     As  all  thefe 
things  arife  from  the  mediatorial  covenant,  they  belong 
to  Chrift  as  Mediator. 

XVI.  But  fmce  in  Chrift,  as  Mediator,  there  is  an 
union  of  tKe~divine  and  human  natures,  this  difficulty 
remains  to  be  difcufled,  whether  both  natures  were  in 
fome  meafure  fubje&  to  the  law.     Nothing  forbids  us  to 
affirm  this  of  the  human,  as  we  have  already  fo  often 
fhewn  ;  but  it  feems,  from  what  we  have  confirmed,  $  6. 
it  muft  be  denied  with  refpecl  to  the  divine.     But  as  the 
human  nature  does  not,  without  the  divine,  complete  the 

*  Gal.  iil  it.  f  Rom.  viLi.  3. 


252-  THE   COMPACT   BETWEEN    THE 

perfon  of  the  Mediator,  the  Mediator,  as  fuch,  does 
not  feem  to  have  undertaken  fuBJeHion  to  the  law, 
without  bringing  his  divine  nature  likewife  to  (hare 
therein. 

XVII.  In  order  to  remove  this  difficulty,  we  are  Ac- 
curately to  diiiinguifh  between  both  natures  considered 
feparately,  and  the  perfon  of  God-man,  confiding  of 
both  natures  united.  It  was  proper,  that  both  natures 
ihould  a£t  fuitably  to  themfelves  and  their  diftin6t  pro- 
perties. The  divine  nature,  as  characterized  in  the  Son, 
fince  it  could  not  truly  and  really  befubjeft,  did  not,  by 
virtue  of  the  covenant,  exert  or  difplay  all  its  majefty, 
in  the  affumed  form  of  a  fervant ;  nor  hinder  that  na* 
ture,  to  which  it  was  united  by  the  hypoftatical  union, 
from  being  truly  fubjecl:  to  the  law,  both  as  to  the  con- 
dition of  the  reward,  arid  as  to  the  penal  fanclion ;  which 
indeed  was  neither  a  real  renunciation,  nor  degradation 
of  the  divine  fuperiority,  but  only  a  certain  economical 
veiling  of  it  for  a  time. 

-XVIII.  The  human  nature  was  really  and  properly 
fubjecl  to  the  law  :  nay,  from  the  hypoflatical  union 
there  was  fuperadded  a  certain  peculiar  obligation  upon 
the  human  nature  of  Chrifly  confidered  in  relation  to 
the  furetifhip  to  be  undertaken  for  us  as  his  brethren. 
For  as  men  are  bound  to  love  God  in  fuch  a  manner  as 
above  all  things  to  feek  his  glory,  which  mines  moft  il- 
luftrioufly  in  the  j  unification  and  fan  cliti  cation  of  the 
fmner  ;  and  fo  to  love  their  neighbour,  as  to  defire  to 
deliver  their  brother  from  fin  and  mifery,  even  at  their 
own  peril,  if  poflible  :  but  no  mere  man  can  e fie 61  this; 
yet  the  man  Chrift,  who  is  likewife  true*  God,  and  there- 
fore is  able,  by  his  obedience  and  fuffering,  to  promote 
this  glory  of  God,*and  the  falvation  of  his  brethren,  was 
by  that  very  thing  obliged  to  undertake  and  undergo  all 
thofe  things,  in  v/hich  he  might  fhcw  forth  this  moil  in- 


v    FATHER    AND   T°HE   SON.  253 

tcnfelove  of  God  and  his  neighbour.  Since  he  only  of 
all  men  could  do  this,  he  only  of  all  was  bound  to  do 
it.  What  others  were  obliged  to  will  conditionally,  as 
we  obferve  a  fpark  of  this  love  in  Mofes,*  and  in  Paul,t 
was  incumbent  on  the  man  Chrift  abfolutely  ;  becaufe, 
being  God-?nan,  he  could  abfolutely  perform  it. 

XIX.  We  commonly  afcribe  to  the  f erf  on  God-man, 
the  relation  of  an  inferior  to  a  fuperior,  by   a  conftita- 
tion,  or  appointment;  fo  that,  both. by  doing  and  fuf- 
fering,  thofe  things   might  be  accompli (hed,  according 

;to  the  condition  of  each  nature,  which  were  requifite  to 
our  falvation  :  fo  that  the  very  obedience  and  fufferings 
themfelves,  are  not  only  to  be  appropriated  to  the  hu- 
man nature,  but  to  be  confidered  as  truly  performed 
and  fuffered  by  the  God-man.  If  this  was  not  the  cale, 
they  would  not  be  of  infinite  value  and  dignity^nor  fuf- 
ficient  for  our  redemption.  Hence,  he  who  is  in  the 
form  of  God,  is  faid  to  have  made  himfelf  of  no  refutation 
[emptied  himfelf]  and  become  obedient  unto  death  ;  J  and 
to  be  the  Lord  of  glory  who  was  crucified. § 

XX.  It  is  ufual  here  to   inquire,  whether  Chrift,  as 
Mediator,  is  inferior  to  the  Father  and  fubordrnate  to 
him  ?  But  this  controverfy,  it  feems,  may  be  eafily  let- 
tied  among  the  orthodox.     If  the    Mediator  be  confi- 
dered in  the  Jlat e  of 'humiliation,  and  the  form  of  a  fer- 
vant,  he  is  certainly  inferior  to  the  Father,  and  fubor- 
dinate to  him.     It  was  not  of  his  human  nature  only, 
but  of  himfelf  in  that  (late,  that  he  himfelf  faid,||   The 
Father   is  greater  than  I.     Nay,  the  very   mediatorial 
office  in  itfelf,  may  be  reckonecTto  import  a  certain  ccco- 
nom'ical  inferiority  or  fubordination  ;  as  being  to  be  laid 
down,  when  all   things  fhall  be  perfectly  finifhed,  and 
God  himfelf  flail  become  all  in  all.     Yet  fo  that  this  lin- 

*  Exod.  xxx.  32.         f  Rom.  ix.  3.         J  Phil.  ii.  6,  7,  8.    \ 
§  i  Cor.  it  8.         ||  j\>hn  xiv.  28. 


254  THE   COMPACT   BETWEEN   THE 

clertaking  and  mediation,  and  the  bringing  of  fallen  marr 
to  God,  to  grace  and  glory,  is  not  fo  much  beneath  the 
excellency  of  the  Deity,  but  we,  without  the  leaft  hefi- 
tation,  affirm,  that  this  glory  of  mediation  is  incommu- 
nicable to  any  creature.  It  is  the  glory  of  JEHOVAH 
to  be  the  righteoufnefs  of  Tlrael.  This  glory  he  gives 
to  none  who  is  not  God.  To  be  Mediator  does  not 
merely  denote  a  fervant  of  God,  but  the  great  God  and 
Saviour  ;  who,  as  the  firft  and  principal  caufe  of  faving 
grace,  equal  to  the  Father,  works,  by  his  own  power, 
our  reconciliation  with  God,  by  means  of  the  fubjec- 
tion  and  obedience  of  his  human  nature,  without  which 
the  co-equal  Son  could  neither  perform  his  fervice,  nor 
obey  the  Father. 

XXI.  The  third  thing  we  promifed  to   inquire  into, 
was  this  :   Could  the  Son  refufe  to  undertake,  or  withdraw 
him felf from  this  compacl  ?  To    which  queflion   we  are 
again  to  anfwer  diftin&ly;     i.  If  the,  Son  be  confidered 
as  God,  the  whole  of  this  covenant  was  of  his  own  moft 
free  will  and  pleafure.     There   neither  was,  nor  could 
be  any  neceflity,  to  bind  the  Son  of  God,  as  fuch  to 
this  covenant.     Here  is  nothing  but  mere  good  pleafure, 
philanthropy  unmeritted,  and  altogether  liberal,  pure, 
and  unmixed  grace.     2.   If  he  be  confidered  as  man,  he 
indeed  entered  into  this  engagement  freely  and  fpontane- 
oufly,  without  being    conflrained;  yet  he   could  not, 
without   fin,  from  which  he   is  at  the  greateft  diftance, 
withdraw   from   this   agreement.     Which  we  prove  in 
the  following  manner. 

XXII.  i»  The  human  nature  of  Chrift,  as  we  have 
often  faid,  could  not  be  without  law.     The  law  under 
which  it  naturally  is,  is  the  royal  law  of  love.     Which 
does  not  indeed  formally,  as  it  was  made  for  man  in  in- 
nocence, but  yet  eminently  contain  this  precept,  which 


FATHER  AND   THE  SON.  255 

John  inculcates,*  That  one  lay  down  his  life  for  the  bre- 
thren. I  fay,  the  law  of  love,  as  given  to  man  in  inno- 
cence, contains  not  this  precept  formally  ;  becaufe  death 
is  inconliftent  with  fuch  a  Hate,  and  perfect  obedience, 
\vhich  is  all  fummed  up  in  love,  frees  man  from  all  ne- 
ceflity  of  dying,  according  to  the  promife,  He  who  doth 
thofe  things,  Jliall  live  in'  them.  And  therefore  we  have 
Ihewn,  that  if  Chrift  be  confidereTTm  himfelf  as  a  holy 
perfon,  without  refpeft  to  the  decree  of  God,  and  his  own 
engagement  for  his  miferable  brethren,  he  was,  by  vir- 
tue of  his  perfect  holinefs,  under  no  neceffity  of  dying 
and  fufFering.  But  the  law  of  love  does,  fuppofing  the 
requifite  circumftances7  eminently  contain  the  command 
of  dying  for  our  brethren.  For  it  enjoins  us  to  love  God 
above  ally  and  our  neighbour  as  ourf elves.  And  -he  who 
loves  God  above  all,  does  not  only  delight  in  God  his 
Creator,  Benefactor,  Lord,  and.  Example  ;  not  only  ftu- 
dies  to  do  every  thing  agreeable  to  him,  but  endeavours 
to  direcl  and  to  promote  all  things  that  are  God's  to  his 
glory.  And  as  he  ought  to  efteem  the  glory  of  God  dear 
above  his  own  advantages,  he  alfo  ought  to  be  ready  to 
undergo  every  thing,  by  which  the  glory  of  God  may 
be  moft  illuftrated.  And  fuppofing  fuch  a  one  to  have 
brethren  in  diftrefs,  from  which  he  can  deliver  them  by 
his  death,  fo  that  God  mall,  in  an  eminent  manner,  ap- 
pear glorious  in  them  ;  the  love  of  our  brethren,  together 
with  the  love  of  God,  enjoins  him  not  to  decline  dying 
for  them  ;  efpecially,  if  he  himfelf,  becoming  a  con- 
queror over~%eath7  mall  thereby  obtain  a  mod  diftin- 
guifting  reward  at  laft.  Since  therefore  Chrift,  as  man, 
could  not  but  be  under  the  law  of  love ;  and  a  holy 
inan,  as  doubtlefs  it  became  him  to  be,  cannot  be  con- 
ceived as  deftitute  of  love,  much  lefs  as  having  a  contra- 

*   i  ep.  iii.  1 6.  v 


256  THE   COMPACT   BETWEEN   THE 

ry  difpofition  ;  it  follows,  that  he  could  not,  in  fucli 
circumftances,  withdraw  himfelf  from  his  agreement  to 
fatisfy  for  men  ;  becaufe  the  law  of  love  eminently  con- 
tains fuch  an  obligation. 

XXIII.  2.   The  Son  of  God  had  from  eternity  en- 
gaged  to  fatisfy  this  compa6l,  by  affuming  human  na- 
ture, and   obeying  in  it,  as  we  (hewed  above,  $  2.     If 
the  human  nature,  perfonally  united  to  him,  could  have 
withdrawn  itfelf  from,  and  renounced  the  compact,  it 
was  poffible  that  the  Son  of  God  himfelf  might  have  vi- 
olated his   plighted  faith.     jFor,    in   that  cafe,    Chrift 
would  not  have  been  either  the  true  and  faithful  God, 
•who  cannot  lie,  or  not  be  God  omnipotent,  as  who  be- 
ing willing  from  eternity  to  take  that  province   upon 
himfelf,  could  not,  in  time,  induce   the  human  nature 
to  execute  that,  for  which  it  was  affumed  at  firft.     Nor 
do  I  fee  what  reply  can  be  made  to  this  argument,  un- 
3efs  one  fliall  venture  to  fay,  that  it  is  contrary  to  the 
nature  of  liberty,  that  the  will  fhould  be  thus  bent  by  a 
fuperior  caufe  :  and  that,  in  fuch  a  cafe,  the  human  na- 
ture, declining  to  ftand  to  that  compacl,  would  be  de- 
prived of  the  honor  of  the  hypoftatical  union,  and  ano- 
ther be  arTumed  in  its  ftead.     But-befides  that  this  over- 
throws the  infeparability  of  the  hypoftatical  union,  ad- 
mitted on  both  fides,  the  fame  difficulty  recurs  with  re- 
fpe6l  to  the  nature  newly  aflunved ;  becaufe  equal  liber- 
ty is  to  be  afcribed  to  it. 

XXIV.  3.  God   had,  by   an  eternal  and  irrevoca- 
ble decree,  appointed,  promifed,and  confirmed  by  oath, 
the  inheritance  of  all  bleffings  in  Chrift.*     But  fuppof- 
ing  Chrift  could  have  withdrawn  himfelf  from  the  com- 
pact, then  the  decree  of  God  might  be  rendered  void,  his 
fromifc  be  deceitful,  and  his  oath  falfified,  and  confe- 

*  Heb.  vi.  13. — 1 8.     Luke  i.  73. 


FATHER  AND   THE  SON.  257 

quently  the  whole  counfel  of  God  concerning  the  ceco- 
nomyvof  our  falvation,  fo  often  inculcated  in  the  pro- 
phetical writings,  become  of  no  effect  :  which  is  indeed 
blafphemy  to  imagine.  There  is  no  occafiori  to,  fug- 
ged, as  one  has  done,  that  God  could,  without  the  pay- 
ment of  any  price,  have  remitted  the  debt  of  fin,  and 
among  fome  thoufand  methods  have  found  out  another 
way  of  faving  mankind,  feeing  this  method  had  failed  of 
its  end.  For  as  this  is  very  much  more  than  we  can 
readily  yield  to,  fo  it  is  nothing  to  the  purpofe.  For 
God  did  not  only,  in  general,  appoint,  promife,  and 
fwear  to  give  falvation  to  his  elecl.  ;  but  falvation  to  be 
obtained  by  Chrift  and  his  obedience  ;  which  decree., 
promife,  and  oath,  could  be  accomplilhed  no  other  way. 
Not  to  fay,  how  unworthy  it  is  of  God,  to  be  obliged 
to  make  new  decrees,  after  the  former  had  not  reached 
the  defired  iffue.  Which  is  the  very  bane  of  the  Re- 
monftrant  divinity,  x  ; 

XXV.  4.  Let  us  fuppofe,  that  the  human  nature  of 
Chrift,  to  fpea£~plainly,  could  have  withdrawn  itfelf 
from  this  compact;  yet  it  could  not  do  it  at  lea{t  'without 
a  horrible  j^ft,  after  the  preordination  of  God,  the  eter- 
nal will  of  the  Son,  and  the  promife  and  oath  had  been 
difcovered  to  him.  Nay,  it  had  been  a  more  dreadful 
.  fin  than  that  of  the  firft  Adam,  for  him  obftinately  to 
oppofe  all  thefe  confiderations,  and  prefer  his  own  pri- 
vate advantage  to  the  glory  of  God  and  falvation  of  the 
eleQ.  And  by  this  means  we  mould  be  reduced,  by 
this  hypothefis,  we  are  now  contending  againft,  to  the 
fhocking  blafphemies  of  fome  fchoolmen,  who  affirm, 
that  "  Chrift  could  have  finned,  and  confequently  have 
been  damned."  Thefe  are  the  depths  of  Satan,  which 
all  Chriftians  ought  to  pronounce  accurfecL 

VOL.   I.  I  i 


258  THE   COMPACT  BETWEEN   THE 

XXVI.  Hence  we  fee  what  we  are  to  think  of  the 
divinity  of  tKfR'emonftrants  on  this  head,  who,  in  chap, 
xvii.  p.   187.  b.  of  their  apology  or  remonftrance,  fay, 
that  "the  obedience  of  Chrift  wa^  of  a  different  nature 
from  ours ;  but  agreeing  in  this,  that  it  was  altogether 
free.      Chrifl  obeyed  the  will  of  his  Father,  not  as  we 
obey  the  law  of  God  under  the  threatening  of  eternal 
death,  in  cafe  of  difobedience  :  God  forbid ;  but  as  an 
ambafiador  is  faid  to  obey  his  foverign,  or  a  beloved 
fon  his  father,  when  his  fovereign  or  father  confers  on 
either  an  honorable  office  to  be  executed  by  them,  ad- 
ding the  promife  of  fome  extraordinary  reward,  if  they 
will  freely  and  on  their  account  undertake  it.     Whoever 
obeys  in  this  manner,  that  is,  willingly  takes  that  office 
upon  himfelf,  he,  indeed,  properly  and  freely  obeys ; 
not  that  he  would  properly  fin,  did  he  not  undertake  it ; 
or  when  undertaken,  lay  it  down  again,  with  the  good- 
will of  the  father;  much  lefs  that  he  would  deferve  eter- 
nal punifhment,  if  he  did  not  undertake  it,  or  excufe 
himfelf  from  undertaking  or  bearing  the  burden  thereof; 
as  it  is  moft  certain,   that  when  we  difobey  God  and  his 
law,  we  deferve  punifhment.      But  no  fuch  threatening 
of  punifhment  was  made  to  Chrift  ;  but  he  could  either 
not  undertake   it,  or  when  he  undertook  it,  refign  his 
charge,  and  fo  not  enjoy  or  forfeit  the  promifed  re- 
ward." 

XXVII.  In  this  difcourfe  there  are  as  many  faults, 
as  fentences.     We  will  now  remark  thefe  principal  ones, 
i.  The  leading  error  of  the  Remonftrants,  from  whence 
their  other  errors  flow,  is   this,  that  the  liberty  of  the 
will  confifts  in  indifference,  fo  as  one  may,  or  may  not 
obey  ;  whereas  it  is  to  be  placed  in  the  free  good  flea- 
Jure  of  the  mind.     Unlefs  one  would  affirm  either  of  thefe 

things,  that  either  the  holy  angels,  and  the  fpirits  of  jufl 
men  made  perfect,  nay?  Chrift  himfelf  exalted,  could 


FATHER   AND.  THE   SON.  259 

not  do  the  will  of  God,  or  not  do  it  freely.     2.   They 
diftinguifti  not  the  ferfonof  the  Son  of  God,  and  the 
grace,  by  which  he  humbled  himfelf  to   undertake  obe- 
dience in  the  human  nature  to  be  afTumed,  from  the  hu- 
man nature  itfelf,  and  obedience  of  Chrift,  now  in  his 
ftate  of  humiliation.     The  grace  of  the  Son  of  God  was 
fo  free,  that  he  could  not  be  againft  this  humiliation,  or 
emptying  of  himfelf,  that  he  might  come  under  an  obli- 
gation to  obedience.     There  is  no  reafon,  but  the  rnoft 
free  good  pleafure  of  the  divine  will,  why  this  future 
humiliation   was  decreed  by   the  adorable  Trinity,  and 
confequently  by  the  Son  himfelf.     Yet^  fuppofing  this 
free  decree,  the  human  nature  aflumed  by  the  Logos  for 
this  purpofe,  could  ndt  decline,  or  draw  back  from  the 
office  affigned  to   Chrift,  and  now   undertaken  by  the 
Logos  himfelf,  without  fin  and  difobedience.     3.  They 
do  not  confider,  that  the  human   nature  of  Chrift   was 
bound  by  an  indifpenfable  necejjity,  to  the  holinefs  of  the 
image  of  God  :  fince  they  compare  the  whole  of  Chrift's 
obedience  with  the  undertaking  of  fome  office,  which  a 
fovereign  confers  on  his   ambajjador,  or  a  father  on  his 
fon.     For  as  an  ambaffador,  in  the  quality  of  a  fubjeff, 
and  a   fon,  as  fuch,  are  bound  by  the  law  of  nature  it- 
felf, to  perform  to  a   fovereign  and  a  father,  an  obedi- 
ence diftincl  from  that,  which  arifes  from  their  willing- 
ly undertaking  this  honorary  office :   fo  in    like   manner 
the  human  nature  of  Chrift  was,  and  ftill  continues  to 
be,  bound  to   perform  obedience  to    God,  in  order  to 
maintain    this  conformity   with   the   holinefs    of  God; 
which  obligation  is  diftincl  from  his  undertaking  the  me- 
diatorial office.     4.   They  falfely  place  the   effentiaL  dif- 
ference between  the  obedience  of  Chrift  and   ours  in  this, 
that  we  obey  under  the  threatening*  of  eternal  death  :  but 
Chrift  not   fo.     For  that  threatening  does  not  properly 
belong  to  obedience,  which  really   ought  not  to  be  ex- 


260  THE   COMPACT   BETWEEN   THE 

torted  from  us  by  the  fear  of  punifhment,  but  to  proceed 
freely  from  a  reverence  to  the  divine  command,  and  a 
love  to  holinefs.  Our  obedience  will  be  no  lefs  obedi- 
ence in  heaven,  when  the  threatening  of  eternal  death 
ihall  no  longer  have  any  place.  Add,  that  the  fame 
law,  which  is  propofed  to  us,  was  alTo  the  rule  of  the 
life  and  actions  of  Chrift.  But  that  law  had  the  fanc- 
tion  of  eternal  death,  which  if  was  incumbent  on  Chrift 
to  believe  to  be  juft  and  right ;  tending  to  inform  the 
confcience  of  God's  hatred  to  fin,  and  to  inflame  it  like- 
wife  with  a  hatred  of  fin  and  unrighteoufnefs.  And 
thus  far,  after  Chrift  had  humbled  himfelf  for  us,  he 
obeyed  the  law  even  under  the  threatening,  and  acknow- 
ledged the  fame  to  be  juft  ;  and  that  very  threatening 
of  the  law  produced  in  Chrift  a  fenfe  of  the  wrath  of 
God,  when  he  fuffered  for  us.  5.  ^They  abfurdly  pre- 
tend, that  Chrift  could,  with  the  Father's  confent,  decline 
the  office  committed  to  him^  or  rejign  it,  after  he  had  un- 
dertaken it  :  as  if  one  mould  fay,  that  a  fon  could  have 
the  confent  of  a  virtuous  father,  to  make  him  a  liar  and 
guilty  of  perjury.  For  God  the  Father  had  promifed, 
and  folemnly  confirmed  by  oath,  that  he  would  procure 
our  falvation  by  the  Son.  6.  It  is  no  lefs  abfurd,  that 
they  perceive  no  inconvenience  flowing  from  the  non- 
fufception,  or  from  the  refignation  of  that  office,  but 
this  one,  that,  in  that  cafe,  Chrift  would  not  enjoy,  or 
would  forfeit  the  promifed  reward  ;.  fince  the  very  falva- 
tion of  all  the  cleft,  and,  which  is  the  greateft  of  all, 
the  whole  of  the  glory  of  God,  would  thence  fall  to  the 
ground.  I  would  alfo  fain  know^  what  reward  Chrift 
would,  according  to  that  hypothefis,  have  forfeited  ; 
whether  the  honor  of  the  hypoftatical  union,  or  eternal 
falvation  itfelf,  and  the  communion  of  the  divine  love 
and  glory  ;  or  whether  that  fublime  glory,  in  which  he 
is  now  eminently  placed  above  the  reft  of  the  creatures  : 


FATHER  AND   THE   SON.  sot 

alfo,  whether  it  is  not  blafphcmy  to  fay,  that  either  the 
hypoftatical  union  is  diflblved,  or  that  any  nature  hypo- 
ftadcally  united  to  the  Son  of  God,  can  have  no  (hare 
in  eternal  falvation  ;  or,  if  in  a  ftate  of  happinefs,  he 
has  not  a  more  excellent  name  than  the  reft  of  the  crea-  , 
tures  :  in  like  manner,  whether  the  lofs  of  fo  great  a 
happinefs  can,  in  an  intelligent  nature,  be  without  an 
eternal  fenfation  of  the  moft  bitter  anguifh  :  in  fine, 
^whether  it  is  not  much  better,  and  more  worthy  oTGod 
and  his  Chrift,  to  believe,  that  Chrift  could  hot  but  un- 
dertake the  office  laid  upon  him  by  the  Father,  and  ne- 
ver withdraw  from  it,  than  run  headlong  into  fuch  ab- 
furdities. 

XXVIII.  "VJ/eJhaH  briefly  difpatch  the  fourth  thing 
remaining ;  namely,  the  reward  which  the  Son  was  t'o 
obtain,  in  virtue  of  this   compact,   by   inquiring,  ^^r/?, 
-what  reward  was  promifed  the  Son  :  and  then^  what  re- 
lation his  obedience  had  to  this  reward. 

XXIX.  The  'reward   promifed  to   tile    Son,  is  the 
highejl  degree  of  glory  :*  Father^    glorify  thy  Son,  that 
thy  Son  alfo  may  glorify  thee.     Now,  'this  glory  may  be 
confidered  diftindly  with  refpeft  to  the  humanity,  to  the 
Deity )  and  to  the  whole  perfon.     In  the  humanity,  I  ob- 
ibrve  thefe  three  degrees  of  glory.       i.  That,  together 
with  the  elecl,  his  fellows^  and  co-heirs^  it  is  bleffed  in 
the  perfect  fruition  of  God.     2.  That  it  is  exalted  above 
all  creatures,  on  account  of  the  dignity  of  the  hypoftati- 
cal union.      3.  That  the  glory  of  the -Godhead  fhines 
forth  therein,  with  a  more  illuftriotis  refulgence,  than  in 
the  days  of  the  flefh  :  fo  that  the  man  Chrift  cannot  be 
fcen,  but  he  muft  appear  to  be  the  glorious  Son  of  God, 
and  his  glory  be,  yas  the  glory  of  the  only  begotten  of  the 
Fat  her. § 

*  John  xvii.  T.     f  Pfal.  xlv.  7.     f  Rom.  viii.  17.     §  John  i.  14. 


262  THE    COMPACT   BETWEEN    THE 

XXX.  The  Deity  of  the  Son  could  properly  acquire 
no  new  increafe  of  glory,  as  it  could  not  properly    be 
humbled.      For  as  the  humiliation  of  Chiift,  with  refpeB 
to  his  Godhead,  confifted  in  this,  that  under  the  human 
form  of  a  fervant,  which  he  affumed,  he  covered  the 
brightnefs  of  his  glory  as  with  a  veil  :  fo  the  glorifica- 
tion of  the  Deity  confifts  in  this,  that  all  the  magnificence 
of  the  glorious  majefty  of  God  beautifully  difcovers  it- 
felf,  and  becomes  more  confpicuous.     And  this  is  what 
Chrift  prayed  for;*     And  now,   0  Father,  glorify  thou 
me  -with  thine  own  f elf,  with  the  glory  which  I  had  with 
thee,  before  the  world  was. 

XXXI.  The  whole  p  erf  on  of  the  Mediator  obtains  this 
reward,      i.  That  God  hath  HUP ERU^PSOSE,  over  raif- 
cd,  highly  exalted  him,  and  given  him  a  name,  which  is 
above  every  name.^     Far  above  all  principality,  and  pow- 
er, and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  alfo  in  that  which  is  to 
come.%      2.  That  the  whole  church  is  given  him  as  his 
peculiar  pofTelfion,$  and  he  himfelf  is  given  as  head  over 
all  things  to  the  church.\\    and  all  power  is  given  him  in 
heaven  and  in  earth,^  that  he  may  govern  all  things,  for 
the  benefit  of  the  church.     3.  That,  on  account  of  the 
molt  intimate  union  of  the  church,  as  his  myftical  body, 
with  himfelf,  he  receives  all  thofe  gifts,  which  on  the 
account  of  his  merit  are  beftowed  on  the  elecl.     For  the 
church  united  to    Chrift,  the  body  together  with  the 
head,  is   called   Chrift.**      And   thus   literally   run  the 
words,     Pfal.    Ixviii.   18.     LAKACHTA    MATTANOTH 
B  A  AD  AM,   Thou  hajl  rtct  ived  gifts  in  men,  as  the  Stp- 
tuagint  alfo  renders  them,   ELABES  DOMATA  EN  AN- 
THROPOIS.      Inftead  of  which  the  apoftle,  Eph.  iv.   8. 
not   tranflating   literally,  but   giving   the   fenie   of  the 

*  John  xvii.  5.     f  Phil.  iJ.  9.     {  Eph.  i.  21.     §  Pfal.  ii.  8.  If. 
I'm.  10.     |   Eph.  i.    22.     fl  Matth.  xxvii.  18.       **  i  Cor.  xii.  12. 


FATHER   AND   THE   SON. 
t 

words,  fays,  EDOKE  DOMATA  TOIS  ANTHROPOIS,  he 
gave  gifts  to  men.  For  as  Chrift  is  fuppofed  to  receive 
them,  when  they  were  given  to  his  members,  fo  he  gives 
his  members  what  he  received  of  the  Father.  Therefore 
being  by  the  right  hand  of  God  exalted,  and  having  re- 
ceived of  the  Father  the  promife  of  the  Holy  Ghofl,  he  hath 
Jhed  forth  this  -which  ye  now  fee- and  hear.* 

P  XXXII.  The  obedience  of  Chrift  bears  to  thefe  blef- 
Jings,  not  only  the  relation  of  antecedent  to  confe_qugnt9 
but  of  merit  to  reward.:  fo  that  the  obedience  of  Chrift 
is  the  caufe  and  the  condition  now  fulfilled,  by  virtue  of 
which  he  has  a  right  to  the  reward.  This  feveral  ex- 
prefs  pafTages  of  fcripture  declare.  Thou  lovefl  righte- 
oufnefs,  and  hate/I  wickednefi,^  (in  thefe  words  the  obe- 
dience of  Chrift  is  defcribed)  NGAL  KEN  therefore  God, 
thy  God)  hath  anointed  thee  with  the  oil  of  gladnefs  above 
thy  fellows.  Thefe  words  contain  the  reward,  intimat- 
ing the  moft  joyful  entrance  of  Chrift  into  the  kingdom 
of  his  glorious  delight.  The  relation  of  obedience  to 
the  reward  is  fet  forth  by  the  word,  therefore,  which  de- 
notes the  caufe,  and  not  a  mere  antecedent.  In  like 
manner,  J  LAC  HEN,  therefore  will  I  divide  him  a  por- 
tion with  the  great,  and  hefhall  divide  the  fp oil  with  the 
flrong,  TACHATH  ASHER  becaufe  he  hath  poured  out  his 
foul  unto  death.  Where  the  relative  particles,  ASHER 
TACHATH,  and  LACHEN,  exprefsly  indicate  that  com- 
mutative juftice,  whereby  the  reward  due  bears  a  reci- 
procal relation  to  the  obedience  performed.  He  became 
obedient  unto  death,  even  the  death  of  the  crofs  :  DIO  KAI 
HO  THE os  AUTON  UFERUPsosE,  whtrefort  God  alfo 
hath  highly  exalted  him.§  ANTITES  PROKEIMENES 

AUTO    CHARAS    HUPEMEINE    STAURON,     who,  for   tfa 

*  Atfs  ii.  33.     f  Pfal.  xjlv.  ').     I  If.  Hii.  12.      §  Phil.  i.  3,  9. 


264  THE   COMPACT   BETWEEN    THE 

joy  that  was  fet  before  him,  endured  the  crofs.*      Where 
there  is  an  exprefs  interchange  of  obedience  and  reward. 

XXXIII.  And  the  thing  fpeaks  for  itfelf.       For  as 
this  covenant  between  the  Father  and  the  Son  is,  When 
thou  flialt  make  his  foul  [if  the  foul  of  the  Son  (hall  de- 
vote himfelfj  an  offering  for  fin,  hejiiallfee  his  feed,  If. 
I*"-   1O*  uP°n  performing  the  condition,  the  Son  ac- 
quired a  right  to  the  reward,  and  fo  has  a  merit  by  com- 
pacl.     Nay,  as  this  obedience  is  not  that  of  a  mere  man, 
but  of  Chrift  God-man,  an  infinite  perfon,  it  is  alfo  of 
an  infinite  value,  confequently  bears  the  jufteft  propor- 
tion to  the  greateft  correfponding  glory  ;  and  thus  far  it 
is  a  merit  of  condignity,  as  it  is  called  ;  fuch  as  falls  to 
no  mere  creature. 

XXXIV.  The  paflages  of  fcripture,  which  reprefent 
the  humiliation  of  Chrift,  as  the  antecedent  to  the  fubfe- 
quent  glory,  are  not  contrary  to  this  doclrine.     For  eve- 
ry caufe  is  an  antecedent,  though  every   antecedent  is 
not  a  caufe.     And  the  merit  of  Chrift  for  himfelf  is  fo 
far  from  being  prejudicial  to  his  merit  for  us,  that,  on 
the  contrary,  they  are  infeparably   conjoined.     For  if 
he  merited  for  himfelf,  in  order  to  be  the  head  of   the 
elecl;  in  glory,  and  to  receive  gifts  for  them,  he  certain- 
ly, at  the   fame  time,  merited   for  the  eltcl,  in  order  to 
their  being  glorified,  and  enriched  with  gifts,  becoming 
the  myftical  body  of  Chrift.     Neither   by  this  doftrine 
is  the  excellency  of  the  love  of  Chrift  towards  us  dimi- 
nifhed,  though  in  his  ftate  of  humiliation  he  had  like- 
wife  an  eye  to  his  own  exaltation.     For  he  might  have 
been  glorious  as  toJiimfelf,  without  going  to  it  by  this 
way  of  death,  and  the  pains  of  hell.     Befides,  he  loop- 
ed upon  his  cwn  glory,  as  the  beginning  and  caufe  of 

ours,  and  whofe  fruit  was  all  to  redound  to  us.     And 

*  .---—• 

*  Heb.  xii.  3. 


FATHER  AND   THE  SON.  "  265 

it  was  the  higheft  pitch  of  love,  that  he  would  not  be 
glorious  without  us.  Nor  fhould  the  word  CH ARIZES* 
THAI,  given,  which  the  apoftle  ufes,  Phil.  ii.  9.  be 
urged  too  clofely,  as  if  the  rewards  there  mentioned  were 
of  mere  grace,  freely  given  to  Chrift,  without  any  re* 
gard  to  his  obedience,  as  the  caufe  of  his  right  or  title  to 
them.  For  Paul  there  exprefsly  afferts,  that  they  were 
given  to  Chrift  on  account  of  his  obedience.  Nor  does 
that  term  always  denote  mere  grace.  Hefychius,  that 
very  excellent  mafter  of  Greek,  explains  it  by  DRAN 
TA  KECHARISMENA,  to  do  what  is  acceptable.  But 
thofe  things  alfo  are  called  acceptable,  which  are  due  : 
the  Greeks  fay,  THEOIS  KECHARISMENA  POIEIN,  to 
do  what  is  acceptable  to  the  gods.  Whence  the  fame 
thing,  which  here,  in  refpecl  to  Chrift,  is  called  UPH- 
z N  o u  L  L  AT  H i ,  the  price  of  his  'labour ',  the  reward  ef  his 
work,  adjudged  to  him  by  the  juft  judgment  of  God. 
For  my  judgment  is  with  the  Lord,  and  the  reward  of  my 
work  with  my  God.  Sojhat  the  plain  meaning  of  this 
pafTage  in  Paul  is  this;  becaufe  Chrift  fubmitted  himfelf 
to  the  Father  by  fo  free  or  voluntary  an  obedience,  the 
Father  therefore  alfo  hath  done  acceptable  things  in  him, 
by  giving  him  a  name  above  every  name. 


CHAP.     IV. 

Of  the  P  erf  on  of  t-he  Surety.  -. 


H 


AVING,  not  without  fome  degree  of  care,  ex- 
plained the  nature  of  the  covenant   between  the  Father 
and  the  Son,  it  is  fit  we  treat  a  little  more  diftinclly  of 
the  Surety  himfelf,  concerning  whom,  thefe  are  the  prin- 
"VoL.  I.  V'-V-K.  k 


266  OF   THE   PERSON 

cipal  particulars  ;  and^/zr/?,  let  us  confider  the  PERSON 
of  the  SURETY,  and  what  is  requifne  to  conftitute  fuch  : 
and  then  that  SATISFACTION,  which  he  undertook  to 
make  Tby  his  furetifhip;  the  TRUTH,  NECESSITY,  EF- 
FECTS, and  EXTENT  of  which  we  fhall  diftinclly  de- 
duce from  the  facred  writings. 

II.  Thefe  four  things  are  required,  as  neceffary  to 
the  PERSON  of  a  SURETY,  that  he  might  be  capable  to 
engage  for  us.      i.   That  he  be  true  man,  confiding  of  M 
a  human  foul  and  body.      2.   That  he  be  a  righteous  and 
holy  man,  without  any  fpot  of  fin.     3.   That  he  be  true 
and  eternal  GOD.     4.  That  he1  be  all  this  in  the  unity  of 
ferfon.     Of  each  fcverally  and  in  order. 

III.  That  our  Surety  ought  to  be   true  man ,  is  what 
Paul  declares    more  than  once.*     EPREPE,  it  became 
him,  it  behoved  him,  it  was  becoming  God,  that  he  who 

fanttifieth,  and  they  who  are  fanclified,  be  all  of  one,  of 
one  human  feed,  ib  that  they  might  call  each  other  bre- 
thren. In  all  things  it  behoved  him  to  be  made  like  unto 
his  brethren,  in  order  to  be  their  Goel  or  Kinfman-Re- 
deemer  :  for  verily  he  took  not'  on  him  the  nature  of  an- 
gels, but  he  took  on  him  the  feed  of  Abraham  [did  not 
take  upon  him  to  deliver  angels,  but  to  deliver  the  feed 
of  Abraham.] 

IV.  This  affumption  does  not  feem  to  me  to  denote 
the  affurning  human  nature  into  perfonal  union,  but  the 
affuming  of  the  elecl  in  order  to  their  deliverance.    For, 
i.  The  cafual  conjunclionyor  indicates,  that  the  Apof- 
tle  ufes  this  middle  term  to  prove,  what  he  had  faid,  ver. 
14.  about  the  partaking  of  flefh  and  blood,  and  which, 
ver.  17.  he   deduces  by  the   illative  particle  wherefore. 
But  the  middle  term  mufl  be  diftinguiflied  from  the  con- 
clufion  :  and  fo  there  is  no  tautology  i^the  apoftle's  ve- 

*  Heb.  ii.  10,  n,  16,  17. 


OF   THE   SURETY.  267 

ry  juft  inference.  2.  Since  the  affumption  of  the  hu- 
man nature  was  long  before  the  apoftle  wrote  thofe 
things,  he  would  not  fpeak  of  it  in  the  prefent  tenfe,  as 
he  does  here,  but  in  tjte  preterite,  as  he  did  ver.  14. 
3.  _As  it  would  be  an  uncouth  expreffion  to  fay,  The 
Son  of  God  affumed  or  took  man,  if  we  fuppofe  he  on- 
ly meant,  that  the  Son  of  God  aflumed  human  nature  ; 
and  in  like  manner  this  other  expreflion  would  appear 
harm,  The  Son  of  God  did  not  affume  angels,  to  de- 
note that  he  did  not  affume  the  nature  of  angels.  4.  In 
the  fcripture-ftyle  EPILAMBANESTKAI  (ignifies  to  deli- 
ver, by  laying  hold  of  orie  ;  thus  Matth. 'xiv.  31.  And 
immediately  jfefusjlrctched  forth  his  hand>  and  EPELA- 
BETO  AUTOU,  caught  him:  and  this  fignification  is 
mofl  appofite  to  the  context.  For,  in  the  preceding 
verfe,  the  apoftle  had  faid,  that  Chrift  delivered  them, 
who  through  fear  of  death  were  all  their  life-time  fubj  eft 
to  bondage,  alluding,  it  feems,  to  the  bondage  of  Egypt. 
But  God  is  reprefented  to  us  in  fcripture,  as,  with  a 
ftretched-out  hand,  laying  hold  on  and  bringing  his  peo- 
ple out  of  Egypt  ;  In  the  day  that  I  took  them  by  the  hand 
to  bring  them  out  of  the  land  of  Egypt.*  Which  the 
apoftle  thus  expreffes  in  Greek,  EPILABOMENOU  TES 

CHEIROS    AUTON,     EXACAGEIN    AUTOUS     EK   GES    AI- 

GUPTOU,  in  the  day  -when  I  took  them  by   the  hand,  to* 
lead  them  out  of  the  land  of  Egypt :  where  we    have  the 
fame  word  EPILAMBAN  ESTIIAI.     And  in  profane  au-^ 
thors,  it  denotes  to   claim  fomethinofas  one's  property, 
and    fay,  according   to    Virgil,   Thefc.  are  mine.     Thus 

PlatOjt     HOT!    AN      TIS    KEKTEMENOS    E    KAI     ME  DEIS 

EPILABETAI,  "  if  one  is  in  poffeflibn  of  any  thing,  and 
none  claims  it  as  his  own."  To  this  anfwcrs  the  Hebrew 
GAAL.  Thefe  things  make  me,  with  many  very  learn- 

*  Jer.  xxxi.  32.  f  xii.  de  legibus. 


263  OF   THE   PERSON 

ed  men,  think,  that  thefe  words  of  the  apOiHile,  whofe 
genuine  fen fe' we  have  been  enquiring  into,  lather  con- 
tain an  argument  for  the  incarnation  of  Ghrift,  than  af- 
fert  the  incarnation  itfelf. 

V.  Moreover,  it  may  be  proved  by  invincible  argu- 
ments, that  it  was  neceffary  our  Surety  fhould  be  man. 
Let  us  paufe  a  little  here,  and  fee,  whether  we  may  not 
poflibly  fearch  this  truth  to  the  bottom.  The  legal  co- 
venant, entered  into  with  the  firfl  man,  is  founded  on 
the  very  nature  of  God  ;  at  leaft  with  refpecl  to  the 
commands  of  the  covenant,  and  the  threatenings  annex- 
ed to  them  :  fo  that  it  would  be  a  contradiction,  if  thefe 
precepts  of  the  law  of  nature  mould  not  be  propofed  to 
man,  or  if  man,  after  the  violation  of  them,  mould  be 
faved  without  a  fatisfa&ion  ;  which  I  now  prefuppofe, 
as  having  proved  it  before,  and  mall  further  confirm  it 
in  the  fequel.  I  therefore  proceed  :  This  fatisfaclion 
can  be  nothing  elfe,  but  the  performing  the  fame  pre- 
cepts, and  the  undergoing  the  fame  penalty,  with  which 
God  had  threatened  the  finner.  Becaufe  from  our  hy- 
pothefis  it  appears,  that  it  is  unworthy  of  God  to  grant 
life  to  man,  but  on  condition  of  his  obeying  thofe  pre- 
cepts ;  nor  poffible  for  the  truth  and  juftice  of  God  to 
be  fatisfied,  unlefs  the  punifhment,  which  the  (inner  de- 
ferved,  mould  be  inflicled.  I  add,  No  creature  but 
man  can  perform  thofe  precepts,  which  were  given  to 
man.  This  appears,  i.  Becaufe  the  law,  which  is  fuit- 
able  to  the  nature  of  man,  requires,  that  he  love  God 
with  all  his  foul,  and  ferve  him  with  his  whole  body ; 
feeing  both  are  God's.  None,  can  do  this  but  he  who 
confifts  of  foul  and  body,  that  is,  man.  2.  The  fame 
law  requires  the  love  of  our  neighbour;  now,  none  is 
our  neighbour  but  man,  who  is  of  the  fame  blood  with 
us.  To  this  purpofe  is  that  emphatical  faying  of  God 


OF   THE  SURETY.  269 

to  IfVael,  Hide  not  thy fdf from  thine  own  flejli*  And 
thus  our  Surety  ought  to  cherifh.  us,  as  one  does  his  own 
flefh  ;  and  confequently  we  ought  to  be  of  his  Jlejli  and 
of  his  honest  3.  It  requires  alfo,  that  we  lay  down 
our  lives  for  our  brethren,  which,  we  have  fhewn  above, 
was  eminently  contained  in  the  royal  law  of  love. 
None  but  man  again  can  do  this.  For  who  elfe  is  our 
brother  ?J  or  who  befides  could  lay  down  his  life  for  us  ? 
No  other  creature  but  man  could  undergo  the  fame  fuf- 
ferines,  as  hunger,  thiift,  wearinefs,  death.  It  became 

*  Wm^HB^MM^ 

God  to  threaten  finning  man  with 'thefe  things  ;  that 
even  the  body,  which  was  the  inftrument  of  fin,  might 
alfo  undergo  its  (hare  of  the  punifhment.  And  after  the 
threatening,  the  truth  of  God  could  not  bufTnflift  thefe 
things,  either  on  the  finner,  or  the  Surety.  The  digni- 
ty of  the  fufferer  might  indeed  fufficiently  compenfate 
for  the  duration  of  the  punifhmcnt.  But  the  truth  of 
God  admits  of  no  commutation  of  the  fp^cies  of  puniih- 
ment.  Wherefore  our  Surety  was  partaker  offlefn  and 
bloodr  that)  through  death,  he  might  dejlroy  himihat  had 
the  power  of  death.§  All  thefe  things  put  together,  in- 
conteftably  prove,  that  our  Surety  ought  to  be  man,  that 
he  might  fatisfy  the  law  for  us. 

VI.  This  is  \vhat  the  apoflle  means,  when  he  joins 
thefe  two  together  by  an  infeparable  connexion,  made 
of  a  woman,  and  made  under  the  law.\\  For  he  intimates, 
that  the  principal  and  immediate  fcope  and  end  of 
ChrifTs  incarnation  was,  that,  in  the  human  nature,  he 
might  be  fubjecl  to  the  law,  to  which  it  is  under  obliga- 
tion :  and  fo  that  God,  according  to  the  fame  right, 
might  renew  with  him  the  feme  covenant,  which  he  had 
before  entered  into  with. the  firft  man;  which  he  could 

*  If.  Iviii.  7.     f,Eph.  v.  30.      J  Hcb.  if.  n.      §  Heb.  ii.  14. 
j[  Gal.  iv.  4. 


270  OF    THE   PERSON" 

not  have  done  with  any  other  nature  whatever,  without 
a  contradiction. 

VII.  There  is  this  further  consideration  :  Our  Sure- 
ty ought  to  have  fuch  a  nature,  in  order  to  our  being 
united  to  him  in  one  body.  For  it  is  neceflary,  that 
the  fatisfaftion  of  one  be  as  it  were  the  fatisfadion  of  all, 
and  the  Spirit  who  fits  for  a  holy  and  a  happy  life, 
fhouid  flow  from  him,  as  the  head,  to  us  as  his  mem- 
bers; and  fo  that  he  become  the  Saviour  of 'the  body  * 
The  fcripture  frequently  calls  this  myftical  union  a  mar- 
riage. Now,  it  is  the  inviolable  law  of  marriage,  that 
the  perfons  married  be  of  the  fame  nature  :  Thcfe  two 
Jhall  be  onejlcjh.^  In  which  words  Paul  hath  taught  us, 
that  the  myftery  of  the  fpiritual  marriage  of  the  church 
with  Chrifl  lies  concealed. £ 

YIIL  We  obferved,  that  the  fecond  condition  re- 
quired in  the  Surety  was,  that  he  be  a  righteous  and  ho- 
ly  man  ;  in  all  things  like  unto  his  brethren^  yet  without 
Jin.§  This  holinefs  cpnfifted  in  this,  that,  from  the  firft 
moment  of  his  conception,  he  mould  be  free  from  any 
guilt  and  (lain  of  fin  of  his  own;  and  on  the  contrary, 
be  furnifhed  with  the  original  reclitude  of  the  image  of 
God  :  that,  moreover,  through  the  whole  courfe  of  his 
life,  he  mould  keep  himfelf  from  all  fin,  and  perfectly 
fulfil  all  righteoufnefs :  and  in  fine,  that  he  mould  con- 
ftantly  perfevere  in  that  purity  to  the  end,  without 
yielding  to  any  temptation. 

IX.  And  this  alfo  is  clear  from  what  has  been  already 
faid.  For  feeing  our  Surety  ought  to  fave  us,  accord- 
ing to  the  firft  treaty  of  the  covenant,  whereby  perfect 
holinefs  was  required  of  man,  it  alfo  behoved  him  to  be 
perfectly  holy.  And  as  the  gate  of  heaven  was  fhut  by 
lin,  it  could  not  be  opened  again  but  by  holinefs.  This 

*  Eph.  v.  23.     f  Gen.  ii.  24.     f  Eph,  v.  31,  32.     §  Heb.  iv.  15- 


OF   THE   SURETY.  271 

the  apoftle  urges,  For  as  by  one  mans  dif obedience  many 
were  madejinners,  fo  by  the  obedience  of  cneJJiall  many 
be  made  righteous.*  -Now,  that  obedience  excludes  all 
fin.  And  how,  pray,  could  a  Tinner  fatisfy  for  others, 
who  cannot  fatisfy  for  himfelf,  when  by  one  fin  he  for- 
feits his  own  foul  ?  For  who  is  this  (from  among  finful 
men)  that  can  engage  his  heart  to  approach  unto  me  ? 
faith  Iht  Lord.1:  Or  who  can  be  our  Prieft,  familiarly 
to  approach  for  ulTfo  God,  and  offer  an  acceptable  fa- 
crifice  and  prevalent  interceffion  to  him,  but  one  who  is 
himfelf  pure  from  every  (in  ?  Such  a  high  priejl  became 
us,  who  is  holy^  harmlefs*  undeJUed,  f ep  ar  ate  from  Jin- 
ners.%  He  then  can  offer  himfelf,  as  a  lamb  without 
blemi/h  and  without  f  pot  $  whofe  offering  may  be  to  God 
for  a  fweet-fmelling  favour.^  For  none  other,  who  can- 
not offer  himfelf  to  God  without  fpot,  can  purge  the  con- 
fcience  from  dead  works.^L  This  was  formerly  fignified 
by  the  legal  purity  of  the  high  prieft,  without  which  it 
was  fuch  a  crime  for  any  to  intermeddle  in  holy  things, 
that  he  was  to  be  punifhed  by  death;  and  by  the  purity 
of  the  beads,  which  were  to  be  without  any  blemifh. 
Andfeeing  it  is  well  known,  that  God  heareth  notfinnersf* 
whofe  prayers  are  an  abomination  to  Am;tt  who  elfe  can 
be  the  general  Interceffor  and  Advocate  of  all  with  the 
Father,  but  he  who  is  eminently  righteous  ?JJ  In  fine, 
how  could  he,  who  is  himfelf  impure,  fanclify  the  church, 
and,  prefent  it  to  himfelf  a  glorious  church,  not  having 
fpot  or  wrinkle^  or  any  fuch  thing,  but  that  it  fiould  be 
holy  and  without  blemijli  ?§§  There  cannot  be  more  in 
the  effeft,  than  there  is  in  the  caufe.  Since  all  thefe 
things  ought  to  be  done  by  the  Surety,  it  appears  necef- 
fary,  that  he  be  a  holy  man. 

*  Rom.  v.  19.  f  Jcr.  xxx.  21.  %  Heb.  vii.  26.  f  i  Pet.  i.  19. 
j|  Eph.  v.  2.  f  Heb.  ix.  14.  **  John  ix.  31.  |f  Prov.  xxviii.  9. 
it  *  John  ii.  J.  §§  Eph.  v.  26,  27,  - 


OF   THE   PERSON 

X.  But  here  the  adorable  wifdom  of  our  God  fhines 
forth  :   Our  Surety  ought  not  only  to  be  man,  but  alfo 
taken  from  among  men,  the  Son  of  man.     For  if  his  hu- 
man nature  was  created  out  of  nothing,  or  out  of  the 
earth,  he  would   certainly   be  true   man,  yet  not   our 
kinfman;  not  our  brother.    In  order  to  this,  therefore,  it 
became  him,  like  other  children  to  be  a  partaker  offlefh 
and  blood,*  and  to  be  born  of  a  woman.^     But  it  feem- 
ed  inconfiftent  with  the  unfpotted  holinefs  of  the  Sure- 
ty, that  he  mould  be  defcended  of  the  pofterity  of  Adam, 
who  are  all  infeBed  with  hereditary  pollution  from  him  : 
for  who  can  bring  a  clean  thing  out  of  an  unclean  P£ 
Here  let  us  adore  the  unfearchable  wifdom  of  God.    He 
would  have  a  Surety  to  be  born  of  a  woman,  but  of  her 
as  a  virgin.     For  this,  if  nothing  elfe  was  intended,  was 
at  lead  an  evidence  of  thefe  two  things  :    i.   That  the 
Surety  was  not   from   Adam's  covenant,  as   not  being 
•  born  according  to  the  law  of  nature,  and  confequently 
,  not  under  the  imputation  of  Adam's  fin.     2.   Nay,  that 
he   could  not  be  fo  much  as  confidered  as  exllting  in 
Adam,  when  Adam  finned.     Seeing  he  was  not  born  in 
virtue  of  that  word,  whereby  God  blefled  marriage  be- 
fore the  fall,  Increafe  and  multiply  ;  but  in  virtue  of  the 
promife  concerning  the  feed  of  the  woman,  which  fol- 
lowed on  the   fall.       And   thus  he  was  created  a  new 
Adam,  in  oppofition  to  the  firft.     For  the  Lord  hath 
created  a  new  thing  in  the  earth,  NEKEBA  TESOBEB  GA- 
B^:R,  a  woman  Jliall  compafi  a  man.§     We  are,  itfeems, 
to  take  this  in  the  utmoft  fignifrcation  the  words  can  ad- 
mit of.     That  a  woman,  who  is  only  fuch,  and  hath  no- 
thing of  a  woman  but  the  fex,  Jliould  compafs^  not  by 
embrace,  but  by  conception.       (For  fuch  a  comparing 
is  meant,  as  is  the  work  of  God  alone,  and  not  the  vo- 

*  Heb.  ii.  14.     f  Gal.  iv.  4,     J  Job  xiv,  4.      §  Jer.  xxxi.  ^^. 


OF    THE   SURETY*  273 

luntary  operation  of  man.)  A  male.  ;  denoting  the  more 
excellent  fex  :  as  Rev.  xii.  5.  Andjlie  brought  forth  a 
male  child.  This  then  is  a  new  thing^  and  a  creation  al- 
together divine.  On  this  depend  the  bleffing  of  the 
earth,  and  the  fatiating  the  weary  foul,  which  are  pro- 
mifed  in  the  following  verfes. 

XI.  It  may  here  be  inquired,  whether  the  miracu- 
lous nativity  from  a  virgin  does,  of  itfelf,  fecure  to  the 
human  nature  of  Chrift  immunity  from  fin,  and  this 
ought  to  be  fetched  from  the  nature  of  the  thing;  or 
whether,  indeed,  it  has  only  a  refpecl  to  a  fymbol  ap- 
pointed by  God  ?  I  mall  here  prcfent  the  reader,  for 
his  more  accurate  meditation,  with  the  words  of  two 
great  men,  who  conceive  differently  of  this  matter. 
There  is  a  learned  man  who  fpeaks  thus  :  "  That  mira- 
culous nativity  from  the  virgin,  really  bears  no  other 
relation  to  the  holinefs  of  the  conception  and  nativity  of 
Chrift,  but  that  of  a  fymbol  appointed  by  God,  whereby 
he  was  feparated  from  finners  :  nor  could  that  miracle 
of  itfelf  alone,  namely,  the  impregnation  of  the  virgin's 
womb,  fecure  in  the  leaft  an  exemption  to  the  flefh  of 
Chrift  from  the  inheritance  of  fin  ;  for'  the  origin  of  fin 
is  not  derived  from  the  male  fex  alcme,  or  male  feed  ; 
nor  did  the  apoftle,  Rom.  v.  fo  underftand  one  man 
Adam,  as  to  exclude  Eve  :  which  is  here  the  leading  er- 
ror of  fome."*  The  other  of  thefe  learned  men  reafons 
in  this  manner  :  "  He  could  be  born  of  the  virgin  with- 
out any  pollution  :  becaufe  what  is  in  the  body  of  a  fin- 
ner,  as  it  is  God's  creature,  is  no  otherwife  under  curfe 
and  pollution,  but  in  fa  far  as  it  is  a  part  of  the  firmer, 
when  he  is  to  be  punifhed,  or  is  the  inftrument  of  fin,. 
or  the  means  of  the  ordinary  propagation  of  nature,  as 


*  Cloppenburg.  exercit.  de  fanftificata  qriffine  carnii 
VOL.  I.  L  i 


Of     THE 

that  fomething  fhould  be  born  refembling  what  gene- 
rates. There  might  therefore  be  fomething  in  the  vir- 
gin's body,  that  was  not  under  a  curfe ;  as  the  fweats, 
and  other  evacuations  from  the  human  body,  are  not 
under  curfe  or  guilt,  nor  a  means  of  transferring  guilt ; 
but  are  parts  of  matter  created  by  God,  and  are  no  lon- 
ger any  part  of  man."*  Perhaps,  the  fame  learned  per- 
fon  has  elfewhere  exprefTed  himfelf  more  clearly,  as  fol- 
lows :  "  He  who  was  born  not  of  father  and  mother,  but 
of  a  virgin  was  not  under  guilt  and  condemnation.  For 
he  only  received  from  his  mother,  what  was  prepared  by 
God  ;  that  thence  the  Son  of  God  might  take  to  himfelf 
the  materials  for  building  a  temple.  For  though  what 
belongs  to  the  finner  is,  on  account  of  the  finner,  to 
whom  it  belongs,  under  the  fame  condemnation  with  the 
finner  himfelf;  yet  that  which  is  fo  contained  in  the  fub- 
ftaoce  of  the  finner,  as  that  it  cannot  be  a  part  of  his 
fubftance,  but  prepared  by  God  for  an  extraordinary 
generation,  is  not  under  condemnation  folely,  becaufe 
the  Redeemer  and  redeemed  partake  of  flefh  in  common. 
And  therefore  it  is  rightly  faid  to  be  fdn&ificd)  that  is, 
freferved  from  the  com-jnon  condemnation  of  the  fons  of 
Adam.  For  the  wordfanttijied,  cannot  in  that  cafe  fig- 
nify  purified^  or  delivered  from  impurity  -y  as  it  fignifics, 
when  applied  to  the  other  fons  of  Adam. "t  Which  of 
thefe  two  opinions  is  the  more  fimple  and  more  folid, 
we  leave  to  the  judgment  of  the  prudent  reader  to  deter- 
mine. The  words  of  both  fsemed  however  to  me  wor- 
thy of  being  inferted  here. 

XII.  Thirdly,  it  is  further  required  in  our  Surety, 
that  he  be  true  and  eternal  God.  I  will  help  thee^  faith 
the  Lord,  VEGOALECH  KEDOSH  ISRAEL,  and  thy  re- 
deemer ^  the  holy  one  of  Ifrael.%  /,  even  I  am  Lord,  and 

*  Cocceii  fum.  tkeolog.  c.  58.  i  *.     f  Cap.  34.  u.    £  If.  xli.  14. 


OF   THE  SURETY.  275 

there  is  no  Saviour  bejides  me.*  Salvation  is  not  fuch  a 
work,  that  it  can  be  in  truth. faid,  The  Lord  hath  done 
all  this.t  It  is  peculiar  to  the  true  Saviour  to  fay  of 
fcimfelf,  what  Ifaiah  prophefied,J  ACH  BAHOVAH  LI 

A  MAR   TZEDAKOTH    VANGODS    NGADAV    I A  BO    Surety 

i)i  the  Lord  (he  faid  to  me,  or  concerning  me,  namely, 
the  Father,  who  beareth  witnefs  of  Chrift,  John  viiL 
18.)  art  righteoufnefs  and  ftrength ;  even  to  himjliall 
men  come.  And  the  reafons  are  evident. 

XIII.  None  but  God  can  redo  re  us  to  true  liberty* 
If  we  conceive,  that  any  creature  could  redeem  and  de- 
liver us,  we  fhould  become  the  peculiar  property  of 
that  creature.     For  he  who  fets  us  free,  makes  a  pur- 
chafe  of  us  for  his  property  and  polfeflion.^     But  it  is 
a  manifeft  contradiction,  to  be  freed  and  to  be  free,  and 
yet  at  the  fame  time  be  the  property  and  fervant  of  any 
creature.     True  liberty  confifts  in  fubje&ion  to  God 
alone  ;  fo  that  all  things  are  ours,  and  we  belong  to  God, 
and  Chrift  himfelf.||     Adam,  before  the  fall,  was  under 
no  dominion  but  that  of  God.     If,  by  our  deliverance 
from  the. fall,  we  were  put  under  the  dominion  of  any 
creature,  that  would  not  be  a  deliverance,  but  a  change 
of  fervitude.     Therefore  our  Lord  fays.  If  the  Sonfhall 
make  you  fret ,  yefiall  be  free  indeed*! 

XIV.  None  too  but  God  can  give  us  eternal  life; 
which  confifts  in  the  moft  intimate  union  with  God ;  nay,, 
in  having  God  for  our  inheritance,  poffeffioQ,  and  trea- 
fure,  and  even  our  portion  for  ever.**     But  what  crea- 
ture can  poflibly  beftow  God  upon  any  ?  None  but  God 
himfclf  can  give  God.     Hence  thefe  two  are  joined,  the 
true  God  and  eternal  lifc.\\ 

*  If.  xliii.  II.  f  Deut.  xxxii.  27.  J  Chnp.  xlv.  24.  §  I  Cor. 
vi.  19,  20.  !|  i  Cor.  iii.  22,  23.  f  John  viti.  36.  **  Pfal. 
Ixxiii.  26.  ft  i  John  v.  20. 


OF   THE   PERSON 

XV.  None  but  God  can  give  us  EX  ou  si  AN,  power 
or  right  to  Iccome  the  fons  of  God  ;*  which  however  be- 
longs to  the  office  of  Surety.     For  who  but  God  will 
give  us  the   Spirit,  by  whom  we  become  the  Sons  of 
God  by  regeneration  ,  fo  that  of  him  the  whole  p  ATRIA, 

family  in  heaven  and  earth,  may  be  named  Pt  Who  but 
God  will  give  us  thefe  great  and  precious  prcmifes,  by 
which  we  might  be  partakers  of  the  divine  nature.  ?£  Who 
elfe  but  God  himfelf,  who  alone  is  Lord  of  heaven,  will 
bequeath  to  us  by  teftament  the  heavenly  inheritance  ? 
And  who  but  God  will  give  us  that  Spirit,  who  is  fo 
the  Spirit  of  the  Father,  as  to  be  alfo  the  Spirit  of  the 
Son,  by  whom  we  may  cry  Abba,  Father, §  and  who 
bcareth  witnefs  with  our  fpirit  concerning  the  future  in- 
heritance ?|| 

XVI.  In  fine,  for  man  to  glory  in  any  one  as  his  Sa- 
viour, an3  give  him  the  honor  of  the  new  creation,  or 
refign  himfelf  to  his  pleafure,  and  become  his  property, 
and  fay  to  him,  Thou  art  Lord  of  my  foul ;  is  an  honor 
to  which  no  mere  creature  can  have  the  leaft  claim.     In 
Jehovah  fli all  all  the  feed  of  Ifrael  be  jujlified,  and  JJiall 
glory. *L     My  fpirit  hath  rejoiced  in   GOD  my   Saviour, 
Luke   i.    47.     Whom  we  acknowledge  to   be  our  Sa- 
viour, we  mufl  likewife  acknowledge  to  be  our  Judge, 
cur  Lawgiver,  and  our  King**     A  holy  foul  can  only 
thus  rejoice  in  God  ;  The  Lord  reigncth,  let   the  earth 
rejoice,  let  the  multitude  ofifles  be  glad.i"^ 

XVII.  It   appears    then,  that  none,  but   he  who  is 
true  God,  could  poflibly  be  Surety  ;  but   whether  was 
it  abfolutely   necefTary,  that   he  fhould  be  the   Son  of 
God,  and  the    fecond  perfon  in  the  Trinity  ?  Here  we 
cannot  commend  the  rafhnefs  of  the  fchoolmcn,  who  too 
boldly   meafure.the   things  of   God  by  the   flandard  of 

*  Jchni.  12.     f  Eph.  iii.  1.5.     J   2  Pet.  i.  4.      §  Gal.  iv.  6. 
|j  Rom.  viii.  16,  17.  «[  If.  xlv.  25.  **  If.  xxxiii.  22.  ft  Plal-  xcvii*  *• 


OF   THE  SURETY.  277 

their  own  under  (land  ing.  No  better  reafon  can  be  af- 
iigned  for  the  Son's  undertaking  the  furctifhip,  than  the 
holy  good  pleafure  of  the  adorable  Trinity.  But  when 
it  is  revealed  to  us,  it  is  our  duty  to  obferve  and  pro- 
claim the  wiidom  and  goodnefs  of  God  in  this  conftitu- 
tion. 

XVIII.  Did  not  God  moft  wifely  order,  that  he  who 
created  man,  tfrbuld  reftore,  and  as  it  were  create  him 
anew  ?  and  that  he,  who  is  the  perfonal  Word  of  God, 
which  called  light  out  of  darknefs,  and  by  which  all 
things  were  made,*  fhould  be  the  fubliffier  of  t/ie  word 
of  the  gafpel,  whereby  God  mines  in  the  hearts  of  tjie 
elecl,  and  new  creatures,  not  yet  exifting,  are  effeclu- 
ally  called,  and  by  that  call  brought,  as  it  were,  into 
being  ?  Further,  as  the  fecond  perion  alone  is  the  Son, 
and  our  falvation  confifts  in  adoption,  was  it  not  proper, 
that  the  Son  of  God  fhould  become  the  Son  of  man, 
that,  having  obtained  a  right  of  adoption  by  him,  we 
might  be  made  his  brethren  and  co-heirs  ?  Add  to  this, 
that  the  Son  alone  is  called  the  image  of  the  Father^  and 
by  way  of  eminence,  the  beloved  of  the  Father. %  See- 
ing maa  -therefore  had  by  fin  (hamefully  defaced  the 
image  of  God,  which  he  received  in  the  firft  creation  ; 
and  thereby  moft  juftly  expofed  himfelf  to  the  hatred  of 
God ;  was  it  not  worthy  of  God  to  reftore  that  image 
by  his  own  effential  image,  in  the  human  nature  he  had 
afiumed  ;  in  order,  by  that  means,  to  open  a  way  for 
our  return  to  the  favor  and  love  of  the  Father  ?  In  fine; 
could  the  philanthropy  and  love  of  the  Father  be  more 
illuftrioufly  difplayed  to  us,  than  in  giving  his  only  be- 
gotten Son  to  us  and  for  us,  that  in  him  we  might  be- 
hold the  Father's  glory  ?  The  Lord  Jefus  himfelf  leads 
us  to  this.J 

*  John.  I  3.     f  Col.  i.  15.  Heb.  I  3.     £  Matth.  iii.  17.    Col. 
*•  J3'     §  John  Jii»  ^ 


278  Or    THE    PERSON 

XIX.  The  lad   condition  requifite  in  the  Surety  is, 
that  he  fhould  be  God-man ;   God  and  man*,  at  the  fame 
time,  in  unity  of  per f on  :  one  Mediator  between  God  and 
men*     For  as  it  was  neceffary,  he  fhould  be  man,  and 
alfo  God,  and    one  Surety  ;  it  was  neceffary,  he  fliould 
be  both  thefe  in  unity  of  perfon  ;  God  manife/led  in  the 
flejli  ;\  The  word  made flefli  ;l   Of  the  feed  of  David  ac- 
cording to  the  fle/h,  in   fuch  a  manner,  as  at  the  fame 
time  to  be  the  Son  of  God  with  power.  §     Which  may  be 
further  made  appear  in  this  manner. 

XX.  Had  he  been  God  only,  he  could  neither  have 
been  fubjeQ,  nor  have  obeyed,  nor  fuffered  :  if  mere 
man,  his  obedience,  fubje&ion,   and  fuffering,  would 
not  have  been  of  fufficient  value  for  the  redemption  of 
the  eleft.     Nay,  a  mere    creature  is  fo   bound  to  fulfil 
all  righteoufnefs  for  itfelf,  that  its  righteoufnefs  cannot 
be  imputed  and  imparted  to  others  :  and  if  a  man,  per- 
fectly indeed  holy,  but  yet  a  mere  ma*H7  fliould  accord- 
ing to  the  law  of  love,  offer  himfelf  to  death  for  his  bro- 
ther, he  himfelf  would  doubtlefs  obtain  a  reward  by  his 
righteoufnefs  ;  but  could  merit  for  a  guilty   perfon  ei- 
ther nothing,  or,  if  any  thing,  exemption  from  punifh- 
ment  at  mod.     And  therefore  it  behoved  our  Surety  to 
be  man,  that  heTrnght  be  capable  to  Rrttffoit,  obey,  and 
fuffer;  and  at  the    fame  time  God,  tr,at  the  fubje&ion, 
obedience,  and  fuffering  of  this  perfon  God-man,  rnightt 
on  account  of  his  infinite  dignity,  be  impuied  to  others, 
and  be  fufficient  for  faving  all,  to  whom  it  is  imputed. 

XXI.  Moreover,  a  mere  creature  could  not  bear  the 
load  of  divine  wrath,  fo  as  to  remove  it,  and  rife  again, 
when  he  had  done.     Who  knoweth  the  power  of  thine  an- 
ger ;  even  according,  to  thy  fear,  fo   is  thy  wrath  :||  fee 
Neh.  i.  6.     It  was  therefore  necellary  for  our  Surety  to 

*  i  Tim.  ii.  5.     f  i  Tim.  iii.  16.     J  John :.  .24.     §  Rom.  i.  3,  4. 
«  []  Pfal  xc.  n. 


OF  THE  SURETY.  27*^ -\ 

I  .  •:",.'  •     .* 

be  more  than  man,  that,  by  the  infinite  power  of  his 
Godhead,  he  might  fupport  the  ailumed  human  nature, 
and  fo  be  able  to  bear  the  fiercenefs  of  divine  wrath,  and 
conquer  every  kind  of  death. 

AXIL  I  (hall  not  conceal  what  is  objected  to  this 
argument  ^"narnely,  ^that  God  could  have  fo  fupported 
the  human  nature,  though  not  p'erfonally  united  to  him- 
felf,  by  his  divine  power,  as  to  have  rendered  it  capa- 
ble to  endure  and  conquer  all  manner  of  forrows.  I 
for  my  part  dare  not  refufe  this. '  But  yet  that  would 
not  be  fufficient  in  the  prefent  cafe.~~  Becaufe,  by  that 
hypothecs,  it  would  be  God  himfelf,  by  the  Surety, 
who  would  have  vanquifhed  his  enemies.  But  it  is  ne- 
cefTary,  that  our  Surety  mould  do  this  by  his  own 
power,  that  his  own  arm  fliould  bring  falvation  unto 
him  ;*  ansi  therefore  be  the  mighty  one  of  Jacob ,t  the 
mighty  God^  himfelf  flronger  than  the  Jlrong  man  ;$ 
having  life  in  himfclf^\\  and  having  power  to  take  his  life 
again.^.  To  which  is  required  the  exceeding  greatnefs 
of  'his  power ,**  and  fo  fnould  be  declared  to  be  the  Son  of 
God  with  power. tt 

XXIII.  Thefe  are  the  tremendous  myfleries  of  our 
religion,  which  ivere  kept  fecret  Jince  the  world  began, 
but  are  now  made  manif eft,  and,  by  the  fcriptures  of  the 
prophets,  according  to  the  commandment  of  the  ever  lofting 
God,  made  known  to  all  nations  for  the  obedience  of faith  .££ 
From  hence  the  divinity  of  the  Chriftian  religion  ap- 
pears with  evidence.  What  penetration  of  men  or  an- 
gels was  capable  of  devifing  things  fo  myfterious,  fo  fu- 
b,lime,  and  fo  far  furpaffing  the  capacity  of  all  created 
beings  ?  How  adorable  do  the  wifdom,  juflice,  holinefs, : 
truth,  goodnefs,  and  philanthropy  of  God,  difplay  them-  * 

*  If.  Ixiii.  5.     f  If.  k.  1 6.     J  If.  ix.  6.     §  Luke  ii.  21,  22. 
li  John'v.  26.     f  John  x.  18.     **  Eph,  i.  19,  20.     ft  Hdia*i.  4. 

tt  Rom.  xvi.  25,  26, 


280  OF     THE     SUK£ATSHIP    AND 

felves  in  contriving,  giving,  and  perfecting  this  mean  of 
our  falvation  ?  How  calmly  does  confidence,  over- 
whelmed with  the  burden  of  its  fins,  acquiefce  in  fuch  a 
Surety,  and  in  fuch  a  furetifiiip  ;  here  at  length  obfcrv- 
ing  a  method  of  our  reconciliation,  both  worthy  of  God, 
and  fafe  for  man  ?  Who,  on  contemplating  thefe  things 
in  the  light  of  the  Spirit,  would  ndt  break  out  into  the 
praifes  of  the  mod  holy,  the  moll  righteous,  the  inoft 
true,  the  moil  gracious,  and  the  moft  high  God  ?  O  ! 
the  depth  of  the  wifdom  and  knowledge  of  God  !  O  the 
inyfteries  which  angels  defire  to  look  into  !  Glory  to  the 
Father  who  raifed  up,  accepted,  aad  gave  us  fuch  a 
Surety  !  Glory  to  the  Son,  who  clothing  himfelf  in  hu- 
man flefh,  fo  willingly,  fo  patiently,  and  fo  conftantly, 
performed  fuch'  an  engagement  for  us.  Glory  to  the 
Holy  Spirit,  the  revealer,  the  witnefs,  and  the  earned, 
of  fo  great  happinefs  for  us.  All  hail  !  O  !  Chrift  Je- 
fus,  true  and  eternal  God,  and  true  and  holy  man,  both 
in  one,  who  retained  the  properties  of  both  natures  in 
the  unity  of  thy  perfon.  Thee  we  acknowledge,  thee 
we  worfhip,  to  thee  we  betake  ourfelves,  at  thy  feet  we 
fall  down,  from  thy  hand  alone  we  look  for  falvation. 
Thou  art  the  only  Saviour.  We  defire  to  be  thy  pecu- 
liar property,  we  are  fo  by  thy  grace,  and  (hall  remain 
fuch  for  ever.  Let  the  whole  world  of  thine  elc8,  with 
us,  know,  acknowledge,  and  adore  thee,  and  thusrat 
length  be  faved  by  thee.  This  is  the  fum  of  our  faith, 
of  our  hope,  and  of  all  our  wifhes.  Amen. 


H 


CHAP.     V. 

Of  the  Suretifliip  and  Satisfaction  cf  Chrijl. 


.AVING  thus  fpoken  of  the  perfon  of  the  Surety, 
fo  far  as  the  nature  of  our  defign  requires,  now  is  the 


SATISFACTION   OF   CHRIST.  281 

time  and  place,  to  treat  a  little  more  accurately  of  the 
fatisfattion  itfelf,  which  by  his  furetifhip  he  undertook 
to  give.  For  he  is  called  the  Surety  of  the  covenant  or 
tejlament  ;*  "not  only,  nor  principally,  becaufe  he  cn- 
gagedta  us  in  the  name  of  God,  to  fulfil  the  prornifes  con- 
tained in  that  teftament,  if  we  obeyed  his  commands,  as 
Curcellafeus,  treading  in  the  footfteps  of  his  matter  Soci- 
nus  artfully  pretends ;  but  becaufe  he  engaged  to  God 
for  us,  to  perform  all  thofe  conditions  in  our  (lead,  up- 
on which  we  were  to  receive  the  teftamentary  inheri- 
tance. Hezekiah  defired  the  faving  fruit  of  this  fureti- 
Ihip,  when  he  prayed,  If.  xxxviii.  14.  /  am  cppre/ed, 
NGAREBENI,  undertake  for  me.  And  God  himielf, 
when  he  gives  to  his  Sq^  all  the  glory  of  his  furetifhip, 
exprefles  himfelf  thus  :t  For  who  is  this  that  NGARAB 
engaged  his  heart  to  approach  unto  me  ?  faith  the  Loral. 
That  is,  What  mortal,  nay,  what  creature  dares  engage, 
to  perform  all  thofe  things,  which  are  incumbent  on  the 
prieft,  who  fhall  have  a  right  to  approach  to  me  for  him- 
felf and  his  people  ?  Our  Surety  therefore  thus  engaged 
to  God  for  us.  To  what  purpofe  is  fuch  a  Surety,  who 
(liould  only  engagelo  us  in  the  name  of  God  ?  If  Chrift 
be  a  mere  man,  fuch  as  they  reprefent  him,  could  his 
engagement  give  us  a  greater  affurance  of  the  truth  of 
the  divine  promifes,  than  if  we  heard  them  immediately 
from  the  mouth  of  God  himfelf  ?  Was  it  not  previoufly 
neceflary,  that  God,  who  cannot  lie,  fhould  firft  of  all 
engage  to  us,  that  the  man  Chrift  would  be  true  in  all 
his  fayings,  before  we  could  with  fure  confidence  rely 
upon  them  ?  Is  ij^not  much  better  and  more  fafe,  to  re- 
ly upon  the  oath  of  the  infallible  God,  by  which  he  has 
abundantly  confirmed  to  the  heirs  of-promifel  the  immuta- 

*  Heb.  vii.  22.  f  Jen  xxx,  21, 

VOL.   I.  Mm 


282  OF   THE  SURETYSHIP   AND 

bility  of  his  counfel,*  than  on  the  declaration  of  a  mere 
man,  let  him  be  ever  fo  true  and  faithful  ?  And  what 
peculiar  excellency  would  Chrift  have  had  above  others 
in  this  cafe,  to  be  dignified  with  the  honor  of  being  the 
alone  Surety,  had  he  only,  by  the  publication  of  a  fav- 
ing  doclrine,  which  he  confirmed  by  his  martyrdom,  af- 
furcd  us  of  the  certainty  of  the  promifes  of  grace  :  fee- 
ing the  other  prophets  and  apoftles  of  Chrift  did  the  very 
fame,  not  fcrupling  to  undergo  the  moft  cruel  deaths,  in 
orde:r  to  feal  with  their  blood  the  truth  of  God's  promif- 
esj  which  they  had  declared  ?  What  can  vilify  Chrift, 
or  ,:^ke  void  his  furetifhip,  if  this  does  not  ? 

II.  Chrift  therefore  is  called  our  Surety,  becaufe  he 
engaged  to  God  to  make  fatisfaclion  for  us.  Which  fa- 
tisfaction  again  is  not  to  be  underftood  in  the  Socinian 
fenfe,  as  if  it  only  conjifted  in  this;  that  Chrift  moft 
perfectly  fulfilled  the  will  of  God,  and  fully  executed 
every  thing  God  enjoined  him,  on  account  of  our  falva- 
tion,  and  fo  in  the  fulleft  manner  fatisfied  God,  and 
that  for  us,  that  is,  on  cur  account,  forjour  higheft  and 
eternal  good  :  as  Crellius,  when  making  the  greateft  con- 
ceffions,  would  fain  put  us  off  with  thefe  fair  words. 
Bat  it  confifts  in  this,  that  Chrift,  in  our  room  and  ftead, 
did,  both  by  doing  and  fuffering,  fatisfy  divine  jujlice^ 
both  the  legijlatory,  the  retributive,  and  vindictive,  in 
the  moft  perfecl  manner  fulfilling  all  the  righteoufnefs  of 
the  law,  which  the  law  otherwife  required  of  us,  in  or- 
der to  immunity  from  punifhment,  and  to  our  having  a 
right  to  eternal  life.  If  Chrift  did  this,  as  we  are  im- 
mediately to  (hew  he  did,  nothing  hinders,  why  we  may 
not  affirm,  that  he  fatisfied  for  us  in  the  fulleft  fenfe  of 
the  woxd.  For  to  what  purpofe  is  it  fuperciliomfly  to 
rejeft  a  term  fo  commodious,  becaufe  not  to  be  met 

*  Heb.  vi.  17. 


SATISFACTION   OF   CHRIST.  283 

with  on  this  fubjeft  in  fcripture,  if  we  can  prove  the 
thing  fignified  by  it  ? 

III.  We  find  his  engaging  to  make  this  fatisfaftion, 
Pfal.  xl.^o7  7,  8.  $xpreffed  by  Chrift  to  God  in  thefe 
words :  Sacrifice  and  offering  thou  didjl  not  dejire  ;  mine 
ears  hajl  thou  opened  :  burnt-offering  and  Jin-offering  haft 
thou  not  required.  Then f aid  /,  Lo  !  I  come  :  in  the  vo- 
lume of  thy  book  it  is  written  of  me  :  I  delight  to  do  thy 
-will,  0  my  God :  yea^  thy  law  is  within  my  bowels  [or 
heart.]  Where  obferve,  i.  The  compacl  between  the 
Lord  Chrift  and  the  Father,  by^virtue  of  which  Chrift 
calls  the  Father  his  God.  2.  That  Chrift  freely,  and  of 
his  own  accord,  entered  into  this  compact  with  the  Fa- 
ther ;  fmce  he  compares  himfelf  to  a  fervant,  whofe  ears 
were  bored,  in  order  that  he  might  voluntarily  ferve  his 
beloved  .Lord.  3^.  That,  by  virtue  of  this  compact, 
Chrift  prefented  himfelfto  do  the  acceptable  RATZON 
will  of  his  God.  4.  That  that  will  was  expreffed  by  a 
law,  "which  Chrift  has  within  his  bowels,  which  he  loves 
from  his  foul,  and  is  to  keep  with  all  his  heart.  5. 
That  that  law  requires,  not  only  perfect  righteoufnels^ 
in  order  to  obtain  a  right  to  eternal  life,  but  alfo  the 
bearing  of  the  punifhment  due  to  the. (inner.  Becaufe 
all  this  was  fignified  by  the  facrifices,  gifts,  burnt-offer- 
ings, and  fin-offerings  of  the  law.  For  when  the  finner 
offered  to  God  beafts  or  corn,  which  were  given  to  him- 
felf for  food,  and  was  careful  to  have  them  confumed 
by  fire,  as  it  were  in  his  own  room,  he  thereby  con  faf- 
fed, that,  on  account  of  his  fins,  he  deferved  the  mcft 
dreadful  deftruclion,  and  even  the  eternal  flames  of  hell. 
6.  That  thefe  external  ceremonies  of  facrifice  could  nc- 

^•Mi*>' 

ver,  without  a  refpecl  to  the  thing  fignified,  plcafe  God, 
nor  'purge  the  confcience  from  dead  works  :  therefore 
Chrift  offered  himfelf,  in  order  to  accompli fh  thnt  \viU 


284  Or     ±HE     SURJLTISHIP     AND 

of  God,  by  which  we  are  fanftified,*  both  by  fulfilling 
all  the  righteoufnefs  prefcribed  by  the  law,  and  by  un- 
dergoing the  guilt  of  our  fins,  that  he  might  atone  for 
them  as  an  expiatory  facrifice.  All  thefe  things  are  con- 
tained in  the  furetifhip  of  Chrift  defcribed  by  David. 

IV.  Chrift  could,    without  any    injury,    undertake 
fuch  a   furetifhip;   i.  Becaufe   he  was.  the  Lord  of  his 
own  life,  which,  on  account  of  his  power  over  it,  he 
could  engage  to  lay  down  for  others  ;  /  have  power  to 
lay  it  down. ~\:     2.  Becaufe  he  was  able  to  perform  what 
he   undertook,  by  enduring   condign   punifhment,   by 
fulfilling  all  righteoufnefs,  and,  in  both,  performing  an 
obedience  of  fuch  value,  becaufe  he  is  God-man  in  one 
perfon,  as  to  be  more  than  equivalent  to  the  obedience 
of  all  the  cleft.     3.  Becaufe,  by   that  means,  he  gave 
an  inftance  of  an  extraordinary  and   incomprehenfible 
degree  of  love,  both  to  the  glory  of  God,  and  the  falva- 
tion  of  men.     4.  Nor  has  his  human  nature  any  reafon 
to  complain,  becauGs   a  creature  could  have  no  greater 
glory,   than    to  be   hypoftatically   united  with  a  divine 
perfon,  and  be  fubfervient  to  him  for  accomplifhing  the 
greateft  work,  which  the  whole  choir  of  eleft  angels  will, 
with  aftonifhment,  celebrate   through  eternity  ;  efpeci- 
ally,  feeing  it  was  afiured,  that  after  its  fuiferings,  which 
were  indeed  the   greatefl  that  could  be,  yet   of  a  fhort 
duration,  that  which  was  made  a  little  lower  than  the  an- 
gels,  fhould  obtain  a  name  above  every  name. 

V.  It  was  alfo  worthy  of  God   the  Father,  both  to 
procure  and  accept  of  this  furetifhip  of  his   Son  ;  be- 
caufe, in  the  execution  of  it,  there  is  a  manifeftation  of 
the  truth  of  God,  exactly   fulfilling  every  thing  he  had 
promifcd  in  his  law  to  juftice,  and  had  threatened  againfl 
Jin;  and  of  the  goodnefs  of  God,  reconciling  to  himfelf 

*  Hsb.x.  10.  f  J°hn  x>  l8' 


SATISFACTION   or   CHRIST.  285 


finful  and  wretched  man,  on  giving  and  admitting  a  pro- 
per  Mediator  -f  and  ofthejuftice  of  God,  not   clearing 
the  guilty,  without  a  fufficient  fatisfaclion ;  nay,  accept- 
ing a  far  more  excellent  fatisfaclion,  than  could  ever  be 
given  by   man  himfdf,  becaufe  of  the  more  excellent 
obedience  of  Chrift,  and  his  more  meritorious  fuffer- 
ings  ;*'  and  of  the  holinejs  of  God,  not  admitting  man 
unto  a  bleifed  communion  with  himfelf,  unlefs  juftified 
by  the  blood,  and  fanclified  by  the  Spirit  of  Chrift  ;  in 
fine,  of  the  aH-Jii$iciency  of  God,  who,  aswhatfeemed 
almoft  a    thing  incredible,  is,  by  this  means,  become, 
without  any   diminution  to  any  of v  his  perfections,  the 
God  and  falvation  of  the  finner.     Hence  it  is,  that  the 
Lord  Jefus,   in  the  execution  of  his  undertaking,  pro- 
felfes,  he  manifefted  the  name,  that  is,  the  perfeclions 
of  God,f  particularly  thofe  which  we  havejuft  now 
mentioned.       /  have  not  hid  thy  righteoitfiufs  within  my 
heart ;  I  have  declared  thy  faithfulnefs  and  thy  falvation  : 
I  have  not  concealed  thy  loving-kindncfs  and  thy  truth 
from  the  great  congregation.^      Sifj^J  tnen  nothing  can 
be  though't  more  worthy  of  God,    than  the  manifefting, 
in  the  mofl  illuftrious  manner,  the  glory  of  the  divine 
perfeclions,  and  thefe  perfeclions  fhine  forth  no  where 
with  greater  luftre,  than  in  the  fatisfaclion  of  Chrift,  it 
was  altogether  worthy  of  God  to  procure  and  admit  his 
undertaking  fuch  a  fatisfaclion. 

VI.  Nor,  by  the  admiffion  of  fuch  furetifhip,  is  there 
any  abrogation  of,  or  derogation  to,  the  divine  law  ;  as 
little  any  contradiclion  of,  or  fubftiuuion  of  another; 
but  only  a  favorable  conftruclion  put  upon  it ;  becaufe 
the  law,  as  it  flood,  but  only  taken  in  a  favorable  fenie, 
was  moft  fully  fatisfied  by  the  Redeemer,  who  was  in 
the  clofefl  union  with  us,  when  he  paid  the  due  ranfom. 

*  Rom.  ill.  25.         f  John  xvii.  6.         J  Pfal.  xl.  io*x 


286  OF     THE     SNURETISHIP     ANO 

Whence  the  apoflle  faid,*  the  righieoufnefs  of  the.  law 
was  fulfilled  by  Chrift.  We  (hall  not  improperly  con- 
ceive of  the  whole,  in  the  following  manner  :  The  law 
declares,  that  there  is  no  admiflion  for  any  to  eternal 
life,  but  on  the  account  of  a  perfect  and  abfolutely-com- 
plete  righteoufnefs ;  alfo,  that  every  fmner  flialr  under- 
go the  penalty  of  death,  the  dominion  of  which  is  eter- 
nal. However,  it  is  a  doubtful  matter,  and  not  ex- 
plained by  the  law,  whether  that  perfect  righteoufnefs 
muft  neceffarily  be  performed  by  the  very  pcrfon  to  be 
faved,  or  whether  a  furety  may  be  admitted,  to  perform 
it  in  his  room.  Again,  it  is  doubtful,  whether  it  was 
neceflary  the  fmner  fhould,  in  his  own  perfon,  fufFer 
the  deferved  puniihment,  or  whether  he  could  truly  un- 
dergo it  in  the  perfon  of  a  fponfor.  In  ripe  it  is  a  mat- 
ter of  doubt,  whether  he,  who  was  to  undergo  the  pe- 
nalty, ought  to  do  fo  to  an  infinite  degree,  with  refpeft 
to  duration  ;  or  whether  he  could  undergo  it,  if  that 
dominion  of  de;uh  could  be  abolifhed,  by  the  fufricient 
dignity  and  worth  of  the  perfon  who  fhould  undergo  it, 
and  fo  death  be  fwallowed  up  in  vi&ory.  Strift  juftice 
would,  as  the  words  feem  to  import  at  firft  view,  de- 
mand the  former  :  but  the  favorable  conftruftion,  which, 
according  to  Ariftotle,f  "  is  an  amendment  of  the  law, 
where  it  is  deficient,  on  account  of  its  univerfality,"  ad- 
mits of  the  latter,  where  it  can  be  obtained ;  as  really 
was,  and  is,  the  cafe  with  Ghrift  and  Chriflians.  Thus 
therefore,  that  in  which  the  law  feemed  to  be  defective 
fro'm  its  univerfality,  comes  to  be  corrected;  not  as  to 
the  intention  of  God  the  Lawgiver,  which  is  altogether 
invariable,,  and  always  mod  perfecl ;  but  as  to  the  ex- 
prefs  form  of  the  words :  almoft  in  the  fame  manner,  as 
if  a  father  fhould  be  admitted  to  pay  an  equivalent  fine 

•*   Rom.  viih  4.  f  Ethic,  lib,  v.  c.  10. 


SATISFACTION    OF   CHRIST.  287 

for  his  fon,  and  inftead  of  filver,  make  payment  in 
gold.  This  would  be  a  favorable  interpretation  of  the 
law. 

VII.  Nor  was  it  unjuft,  for    Chrift  to   be  panifhed 
for  us  :  feeing    Socinus  himfelf  and    Crellius  own,  thai 
it  was  not  unjuft,  that  the  mod  grievous  torments,  nay, 
death  itfelf,  might  be  inflicled   on  Chrift,  though  mod 
innocent ;  which  alfo   appears   from   the   event.     For 
God,  in  right  of  his  dominion,  could  lay  all  thofe  af- 
fliclions  on  Chrift  ;  efpecially  with  the  effectual  confent 
of  the  Lord  Jefus  himfelf,  who  had  power  over  his  own 
life.     The  whole  difficulty   lies  in  the  formality  of  the 
punifhment.     But  as  Chrift,  by  the  moft  free  good  plea- 
fure  of  his  own  will,  took  upon  himfelf  our  tranfgref- 
fions,  and  the   trefpaffes  we  had  committed  againft   the 
divine  majefty,  and  offered  himlelf  as  a  Surety  for  them; 
God,  as  the  fupreme  Governor,  could  juftly  exacl  pu- 
nifhmcnt  of  Chrift  in   our  room,  and  aBually  did  fo. 
And  thus  MUSAR  SHELOMENU,  the  chajlifement  of  our 
peace^  that  exemplary  punijhmcnt  indicted  on  Chrift,  in 
which  God,  as  by  the  brighteft  example,  (hews  his  im- 
placable hatred  to  fin,  but   which   brings  pardon  and 
peace  unto  us,  was  upon  him.*     For  that  is  here  MU- 
SAR the   exemplary  puniJJiment,  in  which    God's  wrath 
againft  fin  is   discovered,  well  adapted  to    deter  others 
from  it.     Thus  Jer.  xxx.  14.    MUSAR  A  CUD  SARI    the 

'  punijhment  of  a  cruel  one  ;  and  Prov.  vii.  22.  MUSAR 
j£ViL  the  exemplary  pumfliment  of  a  foci;  and  Ezek.  v. 
15.  ItJJiall  bs  a  reproach,  and  a  taunt,  an  injlruc^ion^ 
MUSAR  [an  example]  and  an  ajloniftiment. 

VIII.  But  we   certainly   take   too  much  upon   us, 
when  we  prefume  to  examine  the   equity  of  the  divine 
government   by  the  ftandard   of  our  reafon  :  when  the 

*  If-  lii  5- 


#88  .       ,  OF     THE     SURETISHIP     AND 

fa£l  is  plain,  we  are  always  to  viodicate  God  againR  the 
fophiftry  of  our  foolifh  reafonings.  That  man  is  cer- 
tainly the  author  of  a  monftrous,  horrible,  and  detefta- 
ble  herefy,  and  difcovers  a  profane  arrogance,  who, 
like  Socinus,  is  not  afhamed  to  write  as  follows  :  "  As 
for  my  part,  indeed,  though  fuch  a  thing  mould  be 
found  not  once,  but  frequently,  in  the  facred  records, 
I  would  not,  on  that  account,  believe  it  to  be  fo."  But 
modefty  fhould  teach  us  rather  to  fay  ;  "  That  truly 
for  my  part,  though  my  reafon,  which  I  know  is  blind 
and  foolifh,  and  apt  to  be  clamorous  againft  God,  fhould 
a  thoufand  times  gain  fay  it,  I  would  not  therefore  pre- 
fume  to  call  in  queftion,  what  P  find  but  once  in  the  fa- 
cred records  ;  nor,  by  feeking  fome  other  interpreta- 
tion, would  I  force  on  the  words  of  fcripture,  any 
meaning  more  confonant  to  my  reafon."  When  there- 
fore we  fhall  have  proved  from  holy  writ,  that  the  Lord 
Chrift  has  made  fatisfaclion  to  the  juftice  of  God,  we 
ought  not  to  be  thought  to  have  proved  that  there  is 
any  ^njuftice  in  it  :  according  to  the  maxim,  which  na- 
ture itfelf  diBates,  that  all  the  ways  of  God  are  righte- 
oufnefs  and  truth. 

IX.  No  Chriftian  queftions,  that  Chrift  fulfilled  all 
righteoufnefs.  The  multitude  of  the  Jews  teftified  con- 
cerning him,  He  \iath  done  all  things  well.*  He  declar- 
ed this  truly,  as  he  did  every  thing  elfe,  concerning 
himfelf :  /  do  always  thofc  things  that  pleafe  himA 
Hence  he  boldly  appealed  to  his  enemies,  Which  of  you 
convinceth  me  of  fin  ?J  nay,  even  to  his  Father  himfelf, 
O  God,  thou  knowejl  my  foolifhnefs^  and,  my  Jins  are  not 
hid  from  thee.§  For  I  fuppofe,  this  pfalm  contains  a 
prayer,  of  the  Lord  Chrift,  as  appears  from  feveral  parts 
of  it  being  often  quoted  in  the  New  Teftament :  And 

*  Mark  vii.  37,     f  John  riii.  29.     J  Ver.  46.     §  Pfal.  Ixix.  5. 


SATISFACTION   OF   CHRIST.  289 

thefe  words,  I  think,  contain  a  protellation  of  the  Lord 
Jefas  to  his  Father,  of  his  own  innocence ;  of  which 
Theodorus  in  Catena,  has  given  no  improper  para- 
phrafe  :  "  Whether  I  have  been  guilty  of  any  fault 
againft  them,  thou  thyfelf  knoweft ;  and  art  my  witnefs, 
I  have  done  nothing."  But  I  think  the  meaning  may 
be  more  fully  expreffed  thus  :  "It  is  true,  my  God,  I 
have  taken  guilt  upon  me,  and  am  made  a  curfe  :  but 
thou  knoweft  all  my  fins  even  to  the  flighteft  offence,  for 
which  I  fuffer;  that  in  all  there  is  not  the  lead  fault  of 
mine,  by  which  I  have  violated  thy  law,  fo  as  to  reftore 
what  I  have  taken."  The  truth  of  this  proteftation  the 
Father  attefts,  when  he  calls  Chrift  his  righteous fervant,* 
and  juftified  him  in  the  Spirit^  declaring,  that,  as  man, 
he  was  innocent  of  every  crime  falfely  laid  to  his  charge; 
on  the  contrary,  that  he  honored  his  Father  by  his  per- 
fccl  obedience ;  and  that  as  Mediator,  he  diligently  ex- 
ecuted  the  office  afligned  him,  fo  that  he  was  deficient 
in  nothing. 

X.  *Tis  allowed,  that  the  moft  holy  obedience  of 
Chrift  was  for  our  good  :  becaufe  therein  we  have,  i. 
A  confirmation  of  his  heavenly  dotline  ;  the  \vorks~of 
KTs  moft  perfecl  holinefs,  no  lefs  than  his  miracles  which 
he  performed,  being  a  demonftration  that  he  was  a 
preacher  of  divine  truth,  fent  down  from  heaven.  2. 
A  living  law  and  moft  perfeB  pattern  of  holinefs,  wor- 
thy both  of  God  and  of  the  children  of  God ;  of  which 
we  had  an  exatl  delineation  in  the  written  law,  but  which 
ihining  forth  in  its  lively  vifage  and  native  light  in  Chrift 
and  his  aclions,  is  fitted  to  ftir  up  every  man  who  be- 
holds it  with  a  fpi ritual  eye,  to  the  love  of  it.  Mankind 
wanted  this,  even  to  difcern  the  unfpotted  image  of  the 

*  If.  liii.  ii.         f  i  Tim.  ill.  16. 
VOL.   I.  .  N   n 


29°  OF     THE     SURE  TI  SHIP     AND 

divine  holinefs  in  any  of  their  brethren  ;  which  at  length 
they  obtained  in  Chrift,  who  left  us  an  example,  that  we 
fhould follow  hisjlcps*  3.  A  pointing  out  of  the  way 
to  heaven  ;  Chrift  teaching  us  not  only  by  his  words, 
but  his  actions,  that  without  holinefs  no  man  JJiall  fee  the 
Lord* 

XI.  But  we  muft  proceed  a  ftep  further,  and  affirm, 
that  the  obedience  of  Chrift  was  accomplifhed  by  him 
in  our  room,  in  order  thereby  to  obtain  for  us  a  right  to 
eternal  life.  The  law,  which  God  will  have  fecured  in- 
violable, admits  none  to  glory,  but  on  condition  of 
perfeB  obedience.  This  none  was  ever  pofTerTed  of  but 
Chrift,  who  beftows  it  freely  on  his  own  people.  This 
is  what  the  apoftle  declares.  But  the  free  gift  of  jfefus 
Chrift  is  of  many  offences  E  i  s  D  i  K  A  i  o  M  A,  for  the  ground 
of  right eoufiiejs  \_unto  jvjl.ification  :J]  that  is,  though  we 
want  thofe  works,  for  which  the  reward  may  be  due  ; 
nay,  though,  for  fo  many  fins,  we  may  have  deferved 
an  eternal  curfe  :  nevertheless,  there  is  fomething, 
which  is  fufficient,  not  only  for  abolifning  many  offen- 
ces, but  likewife  to  be  the  meritorious  caufe  of  righte- 
oufnefs ;  namely,  the  obedience  of  one  man  ;  and  it  be- 
comes ours  by  gratuitous  gift.  More  clearly  ftill,  ver. 
19.  For  as  by  one  mans  dif obedience  many  were  made 
[conftituted]  Jinners^  fo  by  the  obedience  of  one f hall  ma- 
ny be  made  [conftitutedj  righteous.  The  former  one 
man  was  Adam,  the  root  and  federal  head  of  all  man- 
kind. By  his  difobediencc,  the  whole  multitude  of 
men  belonging  to  him,  was  involved  in  the  guilt  of  the 
curfe  :  and  as  he  fuftained  the  perfon  of  all,  what  he  did 
amifs,  is  accounted  as  done  by  all.  Thtothtris  the  one 
man  Chrift,  who  neither  finned  in  and  with  Adam,  nor 
on  whom  the  dominion  of  (in  and  death  palled,  and  svho 

*  i  Pet.  ii.  21.         f  Keb.  xii.  14.          ;    Rein,  v.  16. 


- ..          .-r   6.  «v .-.. r 

SATISFACTION   or  CHRIST.  291 

,~"-  ' .     ' ' 

is  worthy  to  be  both  Lord  and  Head,  a  fecond.  Adam, 

and  the  origin  and  fource  of  the  inheritance  to  be  de- 
volved on  his  brethren.  He  is  poiTcffed  of  an  obedience, 
even  to  the  whole  law  of  God,  which  enjoined  him  to 
have  a  perfecl  love  for  the  glory  of  his  Father,  and  for 
the  falvation  of  his  brethren.  By  that  obedience,  the 
collective  body  of  thofe  who  be]ong~to  him,  are  conftitut- 
ed  righteous  ;  that  is,  are  judged  to  have  a  right  to  eter- 
nal life,  no  lefs  than  if  every  one  had  performed  that 
obedience  in  his  own  perfon. 

XIL  Nor  ought  it  to  appear  ftrange,  thai  that  obe- 
dience of  Chrifi  is  fufficient  to  acquire  to  them  a  right 
to  eternal  life  ;  even  though  it  became  him  as  man, '  to 
yield  obedience_/br  himftlf.  For  we  are  here  to  confi- 
der  the  dignity  of  the  per f on  obeying  ;  who  being  man  in, 
fuch  a  manner,  as  at  the  fame  time  to  be  the  eternal  and 

infinite  God,  is  much  more  excellent  than  all  the  eletl 

3  . 

taken  together  ;  and  therefore  his  obedience  is  deferved- 
ly  efteemed  of  fuch  value,  that  it  may  be  imputed  to 
all,  for  obtaining  a  right  to  a  bleffed  immortality.  And, 
although  the  divinity,  in  the  abitraft,  did  not  o!v  y  ; 
yet  he,  who  did,  is  God  ;  and  thus  the  divinity  of  the 
perfon  contributes  very  much  to  the  dignity  of  the  obe- 
dience. It  is  true  indeed,  that,  as  man,  he  owed  obe- 
dience for  himfelf ;  but  (ince  he  became  man  on  our  ac- 
count, he  alfo  performed  that  obedience  in  our  room. 
Moreover,  as  man,  he  was  not  necellarily  under  the 
law,  'as  pref crib  ing  the  condition  of  hap  pine fs ;  becaufe, 
if  we  fet  afide  the  consideration  of  the  furetilhip  under- 
taken for  us,  he  would  have  enjoyed  all  manner  of  hap- 
pinefs,  from  the  firft  moment  of  his  incarnation,  on  ac- 
count of  the  union  of  the  humanity  with  the  Godhead, 
as  we  have  more  fully  fliewn,  chap.  iii.  feel.  13,  14. 

XIII.  It  would  likewife  be  falfe  to  infer  from  this, 
that  if  Chrift  performed  obedience  for  us,  we  ourfelvcs 


20,2  Of     THE    SURETISHIP,    &C. 

arc  under  no  necefihy  of  obeying;  becaufe  no  demand 
can  be  made  on  the  principal  debtor,  for  what  the  Sure- 
ty has  performed  in  his  room.  For  our  obedience  may- 
be confidered,  either  as  it  is  the  duty  of  the  rational  crea- 
ture, with  refpect  to  his  Sovereign  Lord;  or  as  it  is  a 
condition  of  acquiring  a  right  to  eternal  life.  In  the  lat- 
ter refpcct  Chrifl  accomplished  it  for  us,  and  therefore, 
under  that  relation,  it  neither  is,  nor  can  be  required  of 
us,  as  if,  for  want  of  perfect  obedience,  we  could  be 
excluded  from  eternal  life.  But  in  the  former  refpect, 
we  by  all  means  owe  obedience,  the  obligation  of  which 
is  rather  increafed  than  diminifhed  by  this  inftance  of 
Chrift's  love.  For  what  more  proper,  than  by  this  to 
fliew  our  gratitude,  and  declare  not  fo  much  by  words 
as  actions,  that  we  acknowledge  him  for  our  Lord,  who 
has  purchafed  us  for  himfelf  as  his  peculiar  people  ?  In 
fine,  that  as  adopted  fons  we  decline  no  obedience  to 
our  heavenly  Father,  whom  his  natural  Son  and  of  the 
fame  fubflance  with  himfelf,  fo  cheerfully  obeyed. 

XIV.  But  befides,  Chriit  fatisfied  the  vindictive  juf- 
tice  of  God,  not  only  fo?-  our  good,  butalfo  in  our  room, 
by  enduring  thofe  mod  dreadful  fufFerings,  both  in  foul 
and  body,  which  we  had  deferved,  and  from  which  he, 
by  undergoing  them,  did  fo  deliver  us,  that  they  could 
not,  with  the  wrath  and  curfe  of  God,  as  the  proper 
punifhment  of  our  fin,  be  inflicted  on  us.  If  there  is 
any  point  in  our  divinity  accurately  proved,  and  folidly 
defended  againft  the  exceptions  of  the  Socinians,  by  il- 
luftrious  perfons  in  the  church,  it  is  certainly  this ;  which 
I  chufe  not  to  repeat,  defiring  the  reader  to  fetch  the 
arguments  from  a  Grotius,  a  Junius,  a  Turrettine,  a 
Hoornbeek,  an  EfTenius,  and  the  like  renowned  heroes ; 
•which  will  baffle  all  the  efforts  of  the  adverfaries,  pro- 
perly to  anfwer. 


WHAT  SUFFERINGS   OF,  0c.  593 

CHAP.     VI. 

What  Sufferings  of  C.hrift  are  fatisfattory. 


B 


UT  it  is  really  to  be  lamented,  that,  in   thefe  our 
days,  a  new    queftion  fhould  be    ftarted  among  the  or- 
thodox, namely,  which  of  the  fufferings  of  Chrift  ought 
to  be  deemed  fatisfa&ory  in  our  room  ?  Th"re  is  one  in 
particular,  who  feems  to  acknowledge  none  of  the  fuf- 
ferings  of  Chrift    to  be  fatisfaclory   for    us,  but   thofe 
which  he  underwent  during  the  three  hours  of  the  folar 
darknf  ft,  while  he  was  upon  the   crofs,  and  before  he 
expired  ;  excluding  from  the  number  of  fatisfaclory  fuf- 
ferings,  thofe  agonies  which  he  endured   in  the  garden, 
the  night  in  which  he  was  apprehended,  and  that  blood 
which  he  ihed  before,  and  whe.n  he   was  crucincd,  and 
after  he   expired  on    the  crofs.      He    had  not,  fays  he, 
commenced  his  fatisfaBory  aclions,  when  he  had,  by  a 
word,  levelled  his  enemies  with  the  ground,  cured  Mal~ 
chus,  and  promifed  paradife  to  the  thief:  no  expiation 
was  yet   made  when  an   angel  came  to   ftrengthen  him. 
Nay,  he  affirms,  that   Chrift   did   not   fuffer  corporal 
death  as  our  Surety,  and  in   our  room,  and  that  confe- 
quently    it  belongs   not   to    the    fatisfaclion,  which  he 
made  to  the  juftice  of  God,  if  indeed  he  then  fully  fatis- 
fied  God  when  he  died.     But  in  cafe  Chrift  fhould  feem 
to  have  fuffered  all   thefe  "Tilings    in  vain,  the   learned 
perfon  concludes,  that  they  were  done,  in  order  to  fa- 
tisfy  the  veracity  of  God,  which  had  foretold  that  thus 
hj/iould  be,  and  to  fulfil  the  types  by  which  they  were 
prefigured  in  the  Old  Teftament.    Diftingiii/hing,  more- 
over, between  convincing  and  compensating  punifhtnents, 
between  -warlike  fufFerings  and  judiciary  ;  befalls  thofe 
compenfating  and  judiciary,  which  Chrift  endured  dur- 


294  WHAT   SUFFERINGS   or 

ing  the  three  hours  of  darknefs  ;  the  others  o?Jy  con- 
vincing and  warlike  furFerings,  having  this  tendency, 
that  Chrift  might  learn  to  become  a  merciful  High  PriefL 
II.  But  it  will  be  worth  while  to  trace  the  hypothecs 
of  this  very  learned  perfon  from  the  foundation  ;  which 
he  has  done  himfelf  very  accurately,  in  a  letter  to  a' 
friend,  publifhed  after  the  firft  and  fecond  editions  of 
my  work.*  For  he  maintains,  i.JThat  when  God 
threatened  man,  if  he  finned,  with  death,  he  meant  that 
death,  which  our  firft  parents  incurred  on  the  very  day 
they  finned,  and  which  Chrift  the  Surety  underwent  in 
the  room  and  ftead  of  fome,  and  which  the  damned 
themfelves,  who  are  without  a  furety,  fhall  fuffer  and 
be  forced  to  undergo  for  themfelves.  Now,  that  is  the 
death  of  the  -whole  man  ;  becaufe  the  fubjecl  of  it  is  man, 
made  up  of  foul  and  body  united  ;  and  it  confifis  not 
only  in  the  privation  of  the  fenfe  of  God's  favor,  and  of 
communion  with  him,  and  of  a  joyful  delight  in  the  en- 
joyment of  him  ;  but  is  alfo  attended  with  all  the  torture 
and  racking  pain,  which  the  wrath  of  God  and  his  om- 
r.ipotence  can  inflict.  2.  Our  firft  parents  underwent 
that  death  immediately  uponTheir  fin  :  for  in  the  cool 
of  the  fame  day  in  which  they  linned,  when  drawing  to- 
wards the  evening,  they  heard  the  voice  of  the  Lord 
continually  walking  in  the  garden.  IjL^as  not  tnat  arti~ 
culate  voice,  which  Adam  was  before  accuftomed  to 
hear,  and  was  afterwards  pleafed  with  its  found ;  but 
fuch  as  was  heard  at  Sinai,  Exod.  xix.  16,  17.  andde- 
fcribed  Pfal.  xxix.  Sc  Ixxvii.  18,  19.  The  voice  of 
thunder  and  lightening,  a  token  of  God's  wrath  and  pow- 
er, which  the  guilty  creature  could  neither  bear  nor 
avoid,  which  made  Adam  and  Eve  hide  themfelves  in 
the  thickeft  of  the  trees  of  the  garden,  juft  as  the  damn- 

*  Jac.  Alting.  epift.  ad  Job.  Jtydol.  Wetft.  opcr.  torn.  ult.  p.  393. 


CHRIST  AR.E   SATISFACTORY.  295 

ed  will  defire  to  do,  Rev.  vi.  25'.  3.  While  our  fir  ft 
parent*  endured  this  threatened  death,  TatisTacli on  was 
made  to  the  veracity  of  God,  but  not  to  his  juftice,  de- 
manding a  plenary  and  fufficient  com  pen  fat  ion.  But, 
on  account  of  the  mediatorial  covenant  between  the  Fa* 
ther  and  Son,  there  intervened  the  long-fuffering  of 
God,  or  a  deferring  of  his  wrath,  which  removed  that 
death  from  men,  and  deferred  it  to  the  day  of  wrath  and 
the  lad  judgment.  4.  Chrift  the  Surety,  in  the  fulnefs 
of  time,  underwent  this  fame  death  of  the  whole  man, 
in  foul  and  body  united,  while,  hanging  on  the  crofs, 
he  was  forfaken  of  God,  and,  at  the  fame  time,  had  the 
fenfation  of  his  moft  dreadful  wrath,  who,  while  de- 
manding payment  of  him,  was  pleafedto  bruife  him  :  a 
bruifmg  not  inflicled  by  men,  but  immediately  by  God, 
who  punifhed  him  with  afrli£tion  and  imprifonment, 
which  will  be  the  punifhment  of  the  damned  ;  as  it  was 
of  Chriit,  who  is  faid  to  beuMENGUNN-s  and  M EN- 
GOT  Z/ER  afflitted  and  in  prifon,  If.  liii.  4,  8.  5.  Men 
were  not  able  to  behold  this  dreadful  part  of  his  punim- 
ment :  a  moil  thick  and  outward  darknefs  concealing 
Ghrift  from  every  eye.  His  whole  man  fuffered  this 
death,  till  divine  jultice  w7as  fatisfied  ;  and  it  fuiliciently 
appeared  to  have  been  fatisfied,  when  God  removed  the 
darknefs,  that  the  creature,  who  had  before  acled  as  an 
enemy  againft  him,  on  whom  God  was  taking  venge- 
ance, might  again  refrem  him  ;  and  when  he  likewife 
comforted  him  with  a  fenfe  of  his  paternal  love,  fo  that 
he  could  now  call  God  his  Father,  and  commend  his 
fpirit  into  his  hands,  &c.  6.  Moreover,  he  felt  and 
properly  bore  this  death  on  the  crofs,  when  he  cried 
out,  My  God  !  why  haft  thou forfaken  me  ?  He  dreaded 
this  death  in  the  garden,  as  he  faw  it  coming  upon  him, 
which  is  therefore  called  the  antcpafjion  ;  and  he  was 
delivered  from  it,  when  he  Lid,  It  isjinijiied.  7.  The 


296  "WHAT  SUFFERINGS   or 

Mediator  Chrift  was  bound,  by  his  covenant-engage- 
ment, to  this  death  alone,  and  neither  to  fpiritual  death, 
which  fuppoies  a  want  of  reBitude,  nor  to  corporal 
death ;  \vho  when  he  was  made  known  in  the  firft  gofpeU 
promife,  Gen.  iii.  15.  no  mention  was  yet  made  of 
corporal  death,  till  ver.  19.  lie  therefore  could  net 
be  bound  to  that  by  any  vicarious  title.  The  apoille  tells 
us,  what  his  corporal  death  was,  Heb.  x.  20.  When  the 
blood  of  the  facrifice  was  fhed  for  fin,  atonement  was 
made  :  but  in  order  to  prefent  it  to  God,  the  prieft  car- 
ried the  blood,  which  procured  the  atonement,  into  the 
holy  of  holies  ;  arid  the  vail,  which  denoted  feparation 
by  fin,  was  made  to  give  way.  In  like  manner  alfo, 
when  Chrift  completed  his  death,  or  endured  the  whole 
load  of  anguifh  and  wrath,  having  obtained  eternal  re- 
demption, which  he  teftified  by  his  faying*.../*  is  finiflied, 
he  was  to  carry  his  blood,  or  foul,  into  the  heavenly 
fancluary.  The  vail  (landing  in  the  way  was  his  humaa 
nature,  which,  upon  taking  upon  him  the  fins  of  the 
cleft,  kept  him  at  a  diftance  from  God  ;  but  after  fatif- 
faclion  made,  that  vail  was  rent  afunder,  by  the  fepara- 
tion of  foul  and  body,  and  conveyed  his  fpirit,  by  an 
open  way,  to  the  prefence  of  God.  And  thus  the  cor- 
poral death  of  Chrift  belongs  not  to  the  meritorious, 
(which  may  be  done  by  the  alone  death  ^f  man,  not  fe- 
parated  with  refpecl  to  his  effential  parts)  but  to  the  re- 
frefcnting  fatisfaffiicn.  Thus  far  this  learned  pcribn. 
And  who  can  deny,  but  thefe  things  are  ingenioufly  cle- 
vifed,  and  learnedly  connected  ?  But  whether  they  are 
as  folicl,  as  they  are  uncommon,  I  imagine  I  may, 
with  the  confcnt  of  the  lovers  of  truth,  modeflly  in- 
quire. 

III.  I  remember  to  have  learned,  in  the  communion 
of  the  reformed  church,  to  the  following  effect  :  i. 
That  the  death  wherewith  God  threatened  man  for  fin, 


CHRIST    ARE    SATlSFA^f  ORY.  297 

Comprifes  in  its  whole  extent  all  that  mifery.  which,  by 
the  jufteft  difpleafure  cf  God,  has  followed  upon  fin, 
and  to  which  the  (inner  man  is  obnoxious  all  his  life,  and 
whofe  principal  part  confifts  in  the  wain  of  the  favor  of 
God,  and  in  the  kee^neft  fenfe  of  the  divine  curie  j  to  be 
chiefly  inflicted,  when  it  fhall  fo  pleafe  God.  2.  That 
(Thrift,  by  the  interposition  of  his  engagements  for  the 
elect,  took  upon  himfelf  all  that  curfe,  which  man  was 
liable  to  on  account  of  fin  ;  whence  it  was,  that,  in  or- 
der to  the  payment  of  the  debt  he  engaged  for,  he  led  a 
life,  in  the  afTumed  human  nature,  fubject  to  many  vi- 
cifiitudes  of  mifery,  juft  like  the  life  of  a  human  (inner. 

3.  That,  as  God  ufes  much  forbearance  with  re fpect  to 
Tinners,  and  moderates   the  bitternefs  of  life  with  fome 
fweetnefs  of  patience,  till  the  day  of  vengeance,  and  of 
the  retribution  of  his  righteous  judgment,    when  the 
whole  weight  of  the  curfe  of  God  fhall  light  upon  the 
condemned  (inner;  fo  alfo  Chrift,    when  in  the  form  of 
a  fervant,  had  not  always  fuch  a  fenfe  of  the  painful  ef- 
fects of  the  fins  that  were  laid  upon  him,  but  that  he 
fometimes  rejoiced  in  an  eminent  mixture  of  favor ;  till 
the  hour  and  power  of  darknefs  came,  when,  being  caU 
led  to  the  bar,  he  had  e\very  thing  dreadful  to  undergo. 

4.  That  as  that  death,  which  con(i(ls  in  the  feparation  of 
foul  and  body,  is  inflicted  on  the  fmner  man,  as  the  fad 
effect  of  the  wrath  of  God;  fo  in  like  manner  Chrift 
underwent  the  fame  death,  that,  in   this  refpect  alfb, 
making  fatisfaction  to  divine  juitice,  be  might  remove  all 
the  curfe  of  that  death  from  the  elect.     5.   In  fine,  that 
as  all  thofe  miferies,  taken  together,  are  what  fin  de- 
ferves ;  fo  Chrilt,  who  by  his  engagement,  took  upon 
himfelf  all  the  debt  of  the  elect,  did,  by  all  thefe  mife-- 
rics,  to  which  he  was  fubject  all  his  life,  fatisfy  divine 
juftice ;  fo  that  taken  all  together,  they  cenftiiute  the 

VOL.   I.  O  o 


238  WHAT   SUFFERINGS-  o? 

rarifom  which  was  due  for  our  fins.  This,  if  I  miftake 
not,  is  the  common  opinion,  of  our  divines,  which  our 
catechifm  has  al-fo  expreded,  queft.  37.  namely,  that 
all  die  Offerings  which  Chriil  endured  both  in  foul  and 
body,  through  the  whole  courfe  of  his  life,  from  its 
commencement  to  the  moft  dreadful  death  of  the  crofs, 
constitute  his  one  and  perfect  fatisfa&ion  ;  though  it  be 
certain,  that  thofe  were  the  moft  grievous  fuffcrings, 
with  which  he  encountered  on  the  laft  night  and  day ; 
and  that  thofe  which  he  bore  in  his  body,  were  far  ex- 
ceeded by  thofe  that  oppreffed  his  foul  :  juft  as  the 
whole  of  Chriil's  mod  holy  obedience  is  imputed  to  us 
for  righteoufnefs,  though  he  gave  an  eminent  demonflra- 
tion  of  it,  when  he  \vas  obedient  to  his  Father  to  the 
death,  even  the  death  of  the  crofs ;  which  confifted  in  a 
voluntary  fubmifTion  of  foul,  rather  than  in  a  motion  of 
the  members  of  the  body,  direfted  by  his  holy  fouL 
Which  we  prove  from  fcripture  in  this  manner. 

IV.  i.  When  the  fcripture  fpeaks  of  the  fatisfaclion, 
of  Chrift,  it  afcribes  it  to  the  fufferings  of  Chrift  in  ge- 
neral; as  If.  liii.  4.  Surely  he  hath  borne  our  griefs,  and 
carried  our  for  rows  ;  that  is,  he  hath  fufFered  all  the 
pains  and  forrows  due  to  us  for  fin  :  and  that  not  only 
for  our  good,  but  in  our  {lead.  For,  ver.  5.  he  -was 
-wounded  for  our  tran/greffions,  he  was  bruifed  for  cur 
iniquities ;  fo  that  thefe  fins  were  the  meritorious  caufe 
of  the  griefs  and  anguifh  of  Chrift ;  becaufe  the  Lord 
IIIPHGINGA  BO  .made  them  to  light  or  rujh  upon  him, 
ver.  6.  and  for  thefe  he  was  affiitted,  ver.  7.  when  the 
iniquity  of  us  all  N  ICG  AS  was  exatted  by  God,  as  Judge 
and  Avenger.  But  that  affliction  even  then  lay  ,upori 
him$  and  our  iniquity  was  exa6led  of  him,  when  he  was 
brought- -as  a  lamb  to  thtjlaughttr,  and  as  afheep  before, 
herfliearers,  was  dumb :  which  certainly  happened  be- 
fore the  three  hours  of  darknefs,  ver.  7.  He  therefore 


CHRIST    ARE     SATISFACTORY. 

gives  too  great  fcope  to  his  fancy,  who  reftrains  the 
things  which  are  affirmed  of  the  affiiftions,  griefs,  and 
anguifh  of  Chrift  in  general,  to  the  three  hours  fuf- 
ferings. 

V.  Add  what  the  Apoftle  writes,    Heb.  ii.   10.    It 
became  him,  to  make  the  captain  of  tJieir  falvation  perfect 
(•to  confecrate)  through  fufferings.     So  that  thofe  fuffer- 
ings, which  "Chrift  endured  (and  who  (hall  pretend  to 
except  any,  the  apoftle  fpeaking  in  fuch  general  terms  ?) 
were  requifite,  in  order  to  Chrift's  being  a  perfect  Savi- 
our to  us,  and  a  facrifice  confecrated  and  acceptable  to 
God  :  for  this  the  p  E  L  E  i  o  s  i  s  or  perfecting  of  Chrift  fig- 
nifies;  the  performing  of  all  thofe  things,   to  which  he 
bound  himfelf  by  his  furetifhip,  and  efpecially  of  thofe 
required  to  the  full  accomplifhment  of  his  faeerdotal  ex- 
piation.    And  -the  apoftle  generally  applies  the  fuffer- 
ings   of    Chrift    to    this    perfecting    or    con  fee  rating. 
Whence  Chryfoftom  concludes  well :  "  Wherefore  the 
fufferings  are  the  perfe£lit\g  and  the  caufe  of  falvation." 
Nay,  the  facred  writer  had  here  in  view  --all  thofe  fuffer- 
ings, by  which  'he  learned  obedience  ;  for  being  made  per- 
fect by  thcm^  he  became  the  author  of  eternal  falvation  un- 
to all  them  that  obey  him.*      But  he  learned  obedience 
not  only  by  his  three  hours  fullering,  but  in  genial  by 
all  his  fuffering  ;  from  which  he  learned  and  experieiic: 
ed  the  full  extent  of  that  obedience,  to  which  he  volun- 
tarily  fubmitted :  nay,  indeed  he   principally    learned 
obedience   from  his  foregoing  fufferings,  by  which,  as 
by  certain   principles,  he  was  trained  up  to  undergo 
thofe  that  were  extremely  painful.     And  thus  the  caufe 
of  our  falvation  is  afcribed  to  all  the  fufferings  wbicK 
Chrift  endured  in  the  days  of  his  flefh. 

*  Heb.  v.  #,  9. 


30O  WHAT  SUFFEMN-GS  oy 

VI.  In  like  manner  fpeaks  Peter,*  Chrift  EPATHEK 
HUPER  H  u  M  o  N  ,  juffercttfo*  us.  Tofuffer  here  denotes 
to  be  in  affliction  ;  ibr  all  thofe  fufferings  are  here  in- 
tended, in  which  Chrift  has  left  us  an  example  of  pa- 
tience. Thefe  fufferings  he  affirms  to  be  for  us,  that  is, 
undergone  as  well  in  our  Jlcad^  as  for  our  good.  For 
this  is  ordinarily  the  fignification  of  the  word  HUPER  : 
as  in  Euripides  in  Alcefle,  ME  THNESCH'  HUPER  TOU 
D'  ANDROS,  ou  D'  EGO  PRO  sou,  "  Die  not  for  this 
man,  as  little  fhall  I  for  thee;"  which  is  to  be  under- 
flood  in  no  other  fenfe,  but  that  of  fubftitution ;  as  the 
fubjecl  of  the  tragedy,  exhibiting  the  wife  dying  in  the 
room  of  her  hufband,  plainly  fhews.  In  the  fame  man- 
ner, Demofthenes  in  Corona^  fays,  EROTESON  TOU- 

TOUS,    MALLON     DS     EGO    TOUTH'    HUPER    SOU    POI- 

ESO,  "  Afk  thefe,  or  rather  I  fhall  do  it  for  you."     And 

that   this  is   the  true  meaning  of  Peter,  we  conclude 

hence,  that  in  chap.  iii.   18.  he  fays,  Chrift  fuffered/flr 

Jins  ;  namely,  that  he  might  be  the  propitiation  for  our 

Jins,   i  John  iv.   10.     But  the  fufferings  which  Chrift 

underwent  in  our  room,  I  imagine  may  be  faid  to  be 

fatisfaftory. 

VII.  In  fine,  as  the,  likencfs  ofJinfulJle/Ji^  confiding 
in  the  forrowful  and  contemptible  condition  of  Chrift, 
runs  parallel  with  the  whole  courfe  of  his  life,  and  he 
took  it  upon  him  for  Jin ;  fo  that  God  did  therefore  con» 
demnjin,  and  declare  it  had  no  manner  of  right  over  be- 
lievers, either  to  condemn  them,  or  reign  over  them  ;t 
it  is  manifeft,  that  the  fcripture  afcribes  the  fatisfaftion 
of  Chrift  to  the  whole  of  his  humiliation  ;  confequently 
they  don't  take  the  fcriptures  for  their  guide,  who  con 
fine  it  to  the  fufferings  only  of  thofe  three  hours. 

*   i  Pet.  ii.  zi.  f  Rom.  viix.  3, 


AP.E     SATISFACTORY.  3.0t 

VIII.  2.  The  fcripture  fo   exprefsly  declares,  that 
Chrill's  death,  even  his  corporal  death,  is  to  beefteem- 
ed  a  part  of  his  fatisfaftion,  that  it  is  aftonifhing  how  any 
one  can  deny  it.      Thus  If.  liii.   10.  When  thoujhalt 
make  hi*  foul  (when  his  foul  fhall  make  itfdf)  AS  HAM 
an  offering  for  fin  ;  which  Chrift  himfelf*  calls,  to  give 
his  life  a  ranfomfor  man}' ;  and  he  fays,t  /  lay  down 
ny  life  for  thejhtep.     Now  to  give  his  life,  is  to  die  a 
corporal  death,  which  the  refurre&ion  puts  an  end  to. 
For  thus  Chrifl  explains  it,J    /  lay  down  my  life>  that  I 
may  take  it  again.      And  John  fays,$  when  defcribing 
the  corporal  death  of  Chrift,  he  gave  up  the  gh  oft.     The 
argument  will  flill  be  flronger,  if  we  confider,  that  here 
is  a  rnanifeft  allufion  to  that  typical  fatisfaclion,  which 
was  effected  by  fhedding  the  blood  of  the  viftim,  fo  Ic- 
parated  from  the  body  as  to  be  accompanied  with  death, 
But  the  blood  is  given  for  the  life.       Therefore  a  true 
fatisfaclion  was  made  by  the  feparation  of  the  foul  from 
the  body  of  Chrifl,  in  order  to  keep  up  the  refemblance 
between  the  type  and  the  antitype. 

IX.  Add  what  Paul  writes,  Heb.  x.  20.  that  Chrijl 
hath  conftcratedfor  us  a  new   and  living  -may  to  the  hea- 
venly fanBuary,  through  the. vail,  that  is  to  fay r,  hisflejh. 
The  flefh  of  Chrift  was   doubtlefs  the   vail,  which  hin- 
dered our  accefs.     For  while  it  flill  continued  entire,  it 
was  an  indication  that  fin  was  not  yet  abolifhed,  nor  the 
curfe  removed.     It  was  therefore   neceifary,  that  the 
vail,  that  is,  the  flefh,  of  Chrifl,  mould  be  rent  ;  which 
was  done,  when  the  fpirit  quitted  the  flefh  :  for  then  the 
body  ceafed   to  be  a  fyflem   of  organs,  and   became  a 
heap  of  dufly  particles,  foon   to  return  to  duft,  unlefs 
its  refurre&ion  mould  be  haflened.     And  thus  a  new 
way  was   confecrated  for  us,  that  is,  ^complete  liberty 

*  Matth.  xx.  28.     f  Mn  x.  15.     J  Vcr.  17.     §  Chap.  xii.  30. 


WHAT   SUFFERINGS   OF 

purchafed,  and    full  right  to   the   heavenly   fanftuavy. 
Which  was  fignified  and    fealcd  by  that  rending  of  the 
vail  in  the  temple,  which  happened  at   the  very   inftant 
of  ChriiVs  death.*     Hence  the  body  of  Chrift  is  faid  to 
be  broken  for  ws.t     It  is  not  improperly  obferved  by  the 
learned   perfon,  that,  upon  (bedding  the    blood  of  the 
facrifice,  expiation  was  made,  which  was  afterwards  to 
be  prefented  to  God  by  bringing  the  blood  into  the  holy 
of  holies.     But  I  wifh  he   would  confider,  what  I  have 
juft  hinted,  that  the  feparation  of  the  foul  of  Chrift  from 
the  body  anfwered  to  the  fhedding  of  the  blood,  which 
is  the  rending  of  the  vail,  and  breaking  of  the  body  ;  as 
the  bringing  the  foul  into  heaven,  to  prefent  to  God  the 
fatisfaclion  made  by  death,  anfwers  to  die  introduction 
of  the  blood  into  the  holy  of  holies. 

X.  And  what  is  more  evident  than  that  paflage  of 
Peter. J  that  Ckrift  hathfuffered  once  j or  fins,  being  put 
to  death  in  the  fiejli,  that  is,  in  the  body  ?  where  the 
death  of  the  body  is  fet  forth  as  a  part  of  thofe  fuffer- 
ings,  which  Chrift  endured  for  fins.  Add  Col.  i.  ai, 
22.  He  hath  reconciled  you  in  the  body  ofhisflefti  through 
death.  Rom.  v.  10.  We  were  reconciled  to  God  by  the 
death  of  his  Son.  Heb.  ix.  15.  That  by  means  of  death^ 
for  the  redemption  of  the  tranfgrcffions  that  were  under 
the  firjl  tejlament,  they  which  are  called  might  receive  tht 
promife  of  eternal  inheritance.  And  what  death  does 

•*— a,L 

Paul  here  mean  ?  Doubtlefs  that  which  muft  intervene 
for  the  confirmation  of  the  teftament,  ver.  16,  17.  which 
certainly  is  the  death  of  the  body  :  Who  is  he  that  con- 
demncth  ?  It  is  Chrift  that  died.§  To  explain  all  this 
in  fuch  a  manner,  as  by  death  not  to  undcrftand  what  in 
every  language  the  death  of  a  man  fignifies,  namely,  the 
feparation  of  foul  and  body,  is  harfli  and  unreafonable. 

*  Muttli.  xxvii.  c i.         f    i  Con  xi.  24.          J    I  Pet.  ill  iS. 
§  P.om.  viii.  34. 


CHRIST   ARE   SATISFACTORY.  303 

XI.  3.  Befides,  both  Ifaiah*  and  Petert  affirm,  that 
our  healing  is7~nT  a  more  fpecial  manner,  owing  to  the 
(tripes  of  Chrift,  as  a  part  of  his  fufferings,  while  ihey 
fay.  By  [_-with~\  his  /tripes  we  are  healed.  £or  by  that 
cruel  fcourging,  whereby  the  whole  body  of  the  Lord 
Jefus  was  fa  mangled,  as  in  a  manner  to  become  one 
continued  ftripe,  together  with  his  other  fufferings,  he 
merited,  that  we  fhould  be  delivered  from  the  bufferings 
of  Satan,  and  the  ftrokes  of  divine  vengeance.  And 
further,  when  we  contemplate  the  fufferings  of  Chrift > 
and,  among  them,  that  cruel  fcourging,  whereby  the 
Lord  jefus  was  made  a  fpeclacle  to  men  and  angels,  we 
then  underftand,  what  the  holinefs  of  God  is,  what  is 
due  to  God,  in  order  to  the  remiflion  of  fins,  what  the 
fmner  mud  undergo,  if  he  would  make  fatisfaclion  to 
God  and  to  his  holinefs,  what  a  dreadful  thing  (in  is, 
and  how  much,  in  fine,  we  are  indebted  to  Chrift,  for 
enduring  fo  much  for  us.  And  this  healing  from  (in  is 
ours,  if  we  dread  the  wrath  of  God,  are  in  love  with 
his  holinefs,  and  make  returns  of  love  to  Chrift.  And 
thus  it  appears,  though  we  fay  we  are  healed  by  the 
ftripes  of  Chrift,  as  by  an  example;  yet  there  is  ia  the 
fcourging  of  Chrift,  a  demonftrationeftkcjujlice  ofGod^ 
that  we  may  know  it;  and,  by  knowing  it  wiih. due  af- 
feclion,  be  reftcred  to  the  likenefs  of  God.  In  thefe 
ftripes  there  ISMUSARSHELOMENU,  an  exemplary  pu- 
nijhment  bringing  peace  to  us  :  as  we  -lately  (hewed,  to 
be  the  import  of  that  word. 

XII.  4.  Nothing  can  appear  more  abfurd  than  to 
exclude  from  the  fatisfaftory  fufferings  of  Chrift,  by 
way  of  eminence,  that  forrow  of  his  foul,  that  great 
trouble  and  heavinefs,  that  horror  and  amazement,  that 
exceeding  great  forrow,  even  unto  death,  thofe  clots  of 

*  If.  liii.  5.  f  i  Pet.  ii.  2*. 

j  I 

•Mr-      .- 


3*4  AViiAT  "SUFFERINGS   of 

bloody  fweat,  thofe  prayers  and  fupplications,  \vith 
tears  and  ftrong  cries,  the  refult  of  thefe  agonies,  all 
which  the  Holy  Ghoft  fo  circumflantially  defcribes. 
This  great  trouble  and  agony  did  not  arife  only  from 
the  fympathy  of  the  foul  with  the  body,  nor  from  the 
mere  horror  of  impending  death  :  it  was  fomething  elfe, 
that  affli&ed  the  foul  of  Chrift  ;  namely,  his  bearing  the 
fins,  not  of  one  man,  but  of  all  the  cleft  :  he  beheld  the 
.awful  tribunal  of  God,  before  which  he  was  prefently 
to  be  fifted,  in  order  to  pay  what  he  took  not  away  :  he 
faw  the  Judge  himfelf  armed  with  his  incomprehenfible 
vengeance,  the  law  brandifhing  all  the  thunders  of  its 
curfes,  the  devil  and  all  the  powers  of  darknefs,  with 
all  the  gates  of  hell,  juft  ready  to  pour  in  upon  him  ; 
in  a  word,  he  faw  juftice  itfclf  inexorable  and  moft  ri- 
gid, to  which  he  was  bound  to  make  full  fetisfa&ion 
even  to  the  iaft  farthing  :  he  faw  the  face  of  his  deareft 
Father  not  now  fmiling  with  a  (ingle  my  of  favor,  nay 
rather  burning  with  the  terrible  heat  of  all  wrath  again  ft 
the  fins  of  mankind,  which  he  had  undertaken  to  atone 
for.  And  whitherfoever  he  turned,  not  the  leafl  glimpfe 
of  relief  appeared  for*;him,  either  in  heaven  or  on  earth, 
till  with  rcfolution  and  conftancy  he  had  acquitted  him- 
felf in  the  combat.  Thefe,  thefe  are  the  things,  which, 
not  without  reafon,  ftruck  C  hrift  with  terror  and  HtuBze- 
xnent,  and  forced  from  him  groans,  fighs,  and  tears. 
And  if  all  thefe  things  were  not  expiatory  and  fatjsfac- 
tory  for  our  fins,  what  reafon  fhall  we  affign,  why  the 
other  fufferings  of  Chrift  in  the  three  hours  of  darknefs, 
fhould  be  accounted  fatisfaftory  ? 

XIII.  He  certainly  thinks  too  meanly  of  them,  who 
affirms,  that  thofe  horrors,  and  this  anguifh,  were,  in 
comparifon  of  the  more  grievous  tortures  which  Chrift 
endured  on  the  crofs  itfelf,  to  be  deemed  only  an  ante- 
faffion)  or  a  kind  of  prelibation  or  foretaflc.  But  nei^ 


CHRIST  ARE   SATISFACTORY.  305 

ther  do  the  fcriptures,  which  reprefent  thefe  things  with 
fuch  a  flow  of  words,  nor  our  expofitors  on  Heb.  v.  7. 
fpeak  in  this  manner,  though  one  of  them  perverts  their 
words  to  that  purpofe.  And  it  would  be  difficult  to 
point  out,  what  the  foul  of  Chrift  endured  on  the  crofs 
itfelf,  which  could  fo  vaftly  exceed  thefe  horrors. 
Then  he  complained  of  forrow,  now  he  was  not  filent  ; 
there  he  bore  the  curfe  due  to  us,  now  he  almoft  funk 
under  it ;  there  he  complained  of  being  forfaken  of  his 
Father,  now  he  almoft  fainted  away  on  taking  the  mod 
bitter  cup  of  wrath  :  nay,  greater  figns  of  conflernation 
could  fcarce  be  obferved  on  the  crofs,  than  what  appear- 
ed here.  We  mall  prefently  reply  to  what  we  read  about 
the  comforting  angel.  It  muft  indeed  have  been  an  ex- 
ceeding great  diftrefs,  at  thefirft  onfet  of  which,  refolu- 
tion  and  conftancy  itfelf  began  to  be  amazed,  in  heani- 
nefs,  and  exceeding  forroiyful  even  unto  death  ;  that 
made  him  offer  prayers  and  fupplications,  with  ftrong 
cries  and  tears,  to  him  who  could  preferve  him  from 
death  ;  that  made  him  druggie  with  fo  much  agony,  as 
rendered  the  appearance  of  a  comforting  angel  necelTa- 
ry,  and  made  the  fweat  trickle  down  his  body,  like  clots 
of  blood  falling  to  the  ground.  This  difcovered  fuch  a 
commotion  of  the  fpirits  and  blood,  as  we  fcarce,  if 
ever,  meet  with  a  fimilar  inftance  in  hiftory.  Let  us 
therefore  beware,  that  we  take  not  upon  us,  with  too 
much  confidence,  to  determine,  what  fufferings  of 
Chrift,  and  in  what  degree,  fome  were  more  grievous 
than  others.  Let  us  rather  fet  on  each  their  due  price, 
and  acknowledge  the  fatisfaftory  value  of  them  all. 
This  is  far  more  fuitable  to  the  glory  of  Chrift,  and  to 
the  (incerity  of  our  faith. 

XIV.  5.  Andjaftl^,  Chrift  endured  all  thofe  fuffer- 
ings,  either  as  a  'Surety,  or  in  fome  other  refpeft.  If  as 

VOL.  I.  P  p 


306  WHAT  SUFFERINGS   OF 

a  Surety,  we  gain  our  purpofe ;  for  he  engaged  to  fatisfy 
divine  juflice,  not  only  for  our  good,  but  in  our  room, 
by  undergoing  the  punifhment  of  our  fins,  the  guilt  of 
which  he  had  voluntarily  taken  upon  himfelf.     This  is  a 
fundamental  point  among  the  orthodox  «  nor  will  the 
learned  perfon,  whofe  opinion  we  have  taken  in  pieces, 
deny  it.     If  we  lay  afide  a  furetifhip,   Chrifl  can  be  no 
other  wife  confidered  than  as  innocent  and  perfectly  holy. 
But  it.  does  not  feem  to  be  very  confident  with  the  juf- 
tice  of  God,  that  an  innocent  perfon,  as   fuch,  fhould 
be  puniihed,  and  that  to  the  fhedding  of  his  blood,  to 
cruel   and  inexpreflible  agony  of  foul,  in  a  word,  to 
death  itfelf.     Or,  fhould  God,  at  any  time,  be  pleafcd 
to  expofe  an  innocent  creature  to  fuch  dreadful  tortures, 
in  order  to  fhew  his  inconteftible  authority  over  all;  it 
is  not  likely,  he  would  chufe  to  give  fuch  a  proof  of 
that  fupreme  authority  in  the  perfon  of  his  only  beloved 
Son,  who  fully  acknowledges  the  right  or  authority  of 
the  Father.     And  then,  of  what  ufe  were  thofe  fuffer- 
ings  of  Chrift,  if  they  were  not  undergone  in  our  room  ? 
Was  it  in  order  to  confirm  his  doctrine  ?  or  to  give  a 
pattern  of  patience,  and  mew  us  the  way,  by  which  thro' 
ftraits  and  difficulties,  we  might  reach  to  things  noble 
and  divine  ?  Or  was  it  that,  being  made  a  merciful  High 
Pricftj  he  might  readily  afford  afMance  to  the  tempted  ? 
Or  was  it  to  fulfil  the  truth  of  the  prophecies,  and  an- 
fwer  the  fignifkation  of  the  types  ?  But  there  is  none  of 
thefc  particulars  which,  the  blafphemous  Socinus,  with 
his  followers  will  not  eafily  admit.     And  if  \ve  here  flop 
ihort,  we  (hall  allo\v  no  greater  value  to  thefe  f  offerings 
of  Chrift,  than  thefe  worft  pervcrtcrs  of  our  religion, 
and  of  the  hope  and  confolation  of  believers,  have  done. 
XV.  But  the  very  learned  perfon  takes  a  far  differ- 
ent ccurfe,  whofe  obfervations,  which  lately  came  to  my 
hand  on  account  of  their  late  publication  dcfervc  a  par- 


ST  .A/KrE,..sfVTi«FACTOR-y.  307 

ticular  hearing.  .  Seeing  the  fmner  man,,  fays  he.,  was,  ac- 
cording to  what  God  had  threatened,  become  liable  un- 
to death,  till  he  had  fatisfied  divine  juftice,*  and  was 
brought  into  that  condition  by  the  devil,  who  had  con- 
quered man,  and  thereby  was  become  his  lord,t  under 
whofe  dominion  and  captivity  man  afterwards  lived  ;  in 
order  to  deliver,  and  perfectly  reftore  him,  it  was  ne- 
cefTary,  becaufe  he  could  do  neither  of  thefe  things  him- 
felf,  both  that  another  JJiould  undergo  and  conquer  for 
him  the  death  which  he  deferved,  and  that  another J/ioutd 
refcue  him  from  the  power  of -the  devil,  who  was  refcued 
from  him  by  violence  and  military  prowefs.  The  for- 
mer requires  a  Surety,  who,  taking  guilt  upon  himfelf 
in  man's  name,  mould  willingly  and  patiently  undergo 
the  jufl  penalty  at  the  hands  of  the  moft  righteous  judge, 
to  his  full  fatisfaction.  The  latter  calls  for  a  Redeemer 
or  Avenger,  who,  by  a  juft  claim,  may  refcue  (laves  out 
of  the  hands  of. an  unjtift  tyrant  (fuch  as  he  who,  by 
fraud  and  violence,  acquires  a  dominion)  and,  by  op- 
pofition  and  refiflance,  injures  the  innocent.  To  both 
thefe  purpofes  God  appointed  his  own  Son,  whom,  by 
an  eternal  covenant,  he  chofe  to  the  mediatorial  office ; 
and  revealed  in  his  word,  that  he  fhould  be  the  valiant 
conqueror  of  the  ferpent,  and  th-e  deliverer  of  Tome  rnen,J 
alfo,  a  vicarious.  Surety,  and  afterwards  a  facrifice, 
which  was  pointed  out  by  clothing  ourfirft  parents  with 
(kins,$  The  fufferin^s  of  Chrift  therefore  are  of  two 

J  -^S»f  « 

forts :  One  judicial,  which  he  endured  as  Surety,  juflly.. 
on  the  part  of  God,  for  the  debts  of  others,  which  he 
had  undertaken  to  pay,  and  which  being  done,  a  recon- 
ciliation is  the  confequence  :  the  other,  warlike,  which 
he  endured  as  Deliverer  [or  Redeemer]  unjuftly 
brought  on  him  by  his  enemies,  Satan  and  his  inftru- 

*  Gen.  ii.  17.     f  2  Pet.  ii.  19.     ±  Gen.  in.  15.     §  Ver.  21. 


308  WHAT  SUFFERINGS  OF 

merits,  becaufehe  will  bring  to  falvation  thofe  whom  he 
redeemed  by  his  ranfom.  Both  thefe  kinds  of  fufterings 
belong  to  the  perfecting  of  TlTmft. 

XVI.  In  this  difcourfe  of  the  very  learned  perfon, 
every  thing  favours  of  learning,  much  alfo  is  genuine 
and  folid ;  which  I  heartily  approve.  For  it  is  certain, 
that  Chrift  is  not  only  our  Surety,  but  alfo  our  Deli- 
verer ;  what  merits  our  confideration  in  this  queftion  is 
only  this,  whether,  when  Chrift,  by  }\\s  judicial  fuffer- 
ings  as  Surety ,  fully  fatisned  divine  juftice,  other  fuf- 
ferings  are  alfo  requifite,  by  which,  as  Redeemer,  he 
might  overcome  Satan,  and  bring  the  redeemed  to  hea- 
ven by  his  ranfom.  To  me  the  matter  appears  in  this 
light  :  As  all  the  fufFerings  of  men  arife  from  the  de- 
merit of  their  fins,  no  matter  whether  immediately  in- 
flicted by  God,  or  by  means  of  Satan  and  his  inftru- 
ments  ;*  fo,  in  like  manner,  all  the  fufFerings  of  Chrift 
arofe  from  the  demerit  of  our  fins  ;  for  which  when  he 
had  fatisfied  divine  juftice,  he  merited  for  his  own  deli- 
verance, not  only  from  the  wrath  of  God,  but  alfo  from 
the  tyranny  of  the  devil  ;  from  which  that  he  may  deli- 
ver his  redeemed  ones,  there  is  no  occafion  for  fufFer- 
ings of  another  kind,  but  only  for  his  power  and  autho- 
rity. It  is  fuMicient  for  this,  that  he  is  the  mighty  Godjc 
the  mighty  one  of  Jacob /£  ftronger  than  the  Jlrong  inan.§ 
I  own  Chrift  had  to  ftruggle  with  the  devil,  which  he 
could  not  do  without  fufFerings  :  but  even  this  very  thing 
was  owing  to  the  demerit  of  our  fins.  For  when  God 
by  ajuft  fentence  delivered  up  to  the  tyranny  of  Satan, 
man  who  had  fuffered  himfelf  to  be  overcome  by  the  de- 
vil ;  it  was  neceffary  that  Chrift,  as  man's  Surety, 
fhould  be  expofed  to  the  haraffment  of  the  devil,  that, 
in  that  refpecl  alfo,  he  might  fatisfy  divine  juftice  :  nor 

*  Jen  ii.  15,  1 6,  17.  t  If-  «•  6-  J  If.lx.  1 6. 

§  Luke  xi.  21,  22. 


CHRIST  ARE  SATISFACTORY.  309 

could  the  devil  or  his  inflrurnents  ever  have  had  any 
power  to  give  vexation  to  Chrift,  if  he  had  not,  being 
loaded  with  the  guilt  of  our  crimes,  been  expofed  by 
God  the  mod  righteous  Judge  to  injuries  from  them.* 
But  we  are  to  fpeak  more  at  large  of  this  prefently. 

XVII.   And  thus  we  are  now  come  to  the  examina- 
tion1 of  thofe   diftinclions,  by  which  the  learned  perfon 
explains  and  maintains  his   caufe  :  namely,  he  diftin- 
guifhes  between    compenfating   and  convincing  funifk- 
merits,  between  judicial  and   warlike  fuffcring*.     The 
meaning  of  thefe  diftinclions,  if  I  rightly  take  them,  is 
this.     Compenfating  punifhment  is  that,  whereby  fatis- 
faflion  is  made  to  divine  juftice,  of  which  Rom.    ii.    5, 
6,  8,  9.  and  called  the  wrath  to  come.  Matth.   iii.    7.   i 
Theff.  i.  10.     Convincing  punifliment  is  that,  which  is 
only  inflicted,  in  Order  thereby  to  convince  man  of  his 
fin?  yet  fo  that,  by  undergoing  it,  no  fatisfa€tton  is  made 
to  divine  juftice,  nor  any  guilt  removed,  but  it  dill  re- 
mains to   be  further   avenged.     Such  punifhments  the 
fcripture   calls    UBETHOCCHOTH  HEM  A   convictions  of 
wrath   [furious  rebukes.^]     Of  thefe  it  is  faid,J  ocn- 
ICHACIIA,  I  will  convince  [rcprove~]  thce,  and  fit  them 
in  order  before  thine  eyes.     Judiciary  fajferings  are  thofe 
which  are  infliBed  by  God,  as  a  fevere  impartial  judge, 
for  a   compenfation   to  his  juftice,  in  which  there  is 
wrath  ;  and  thus  they   are  the  fame  with   compenfating 
puniihments.     Warlike  fufferings   are  thofe,  to  which 
Chrift  was  expofed,  when  conflicting  with  the  devil,  who 
perfecuted  him  immediately  upon  his  birth  by  means  of 
Herod,  afterwards  tempted  him>in  the  wildernefs,  and 
many  ways  reviled  and  maltreated  him  by  the  enraged 
minisfters  of  his  malice,  according  to  what  God  fays.} 
/  will  put  enmity,  &c.*   In  thefe,  with  refpect  to  Chrift, 


Ads  ii.  23.     f  Ezck.  v.  15.     t  Pfel.  1,  21.     §  Gsn,  iii.  15 


\ 
310  WH.AT  SUFFERINGS  or 

there  was  no  wrath  of  God  ;  but  it  rather  tended  to 
grace  and  glory,  as  \vhcn  one  fuffers  for  righteoufncfs 
Jake.* 

XVIII.  To  this  we  reply  as  follows  :  There  can  be 
no  doubt,  but  a  diftinclion  is  to  be  made  between  the 
fore  calamities,  whereby  God   brings  his  elecl  and  be- 
lievers to  the  knowledge  and  fenfe  of  their  fins,  which 
fpring  from  love,  and  are  called  fatherly  chajlifements  ;t 
and  the  heavy    calamities,  which  are  inflicled   on   the 
wicked,  who   are  under  the  wrath  and  curfe  of  God. 
But  of  thefe  punifhmeats   of  the  wicked,  to  fuppofe 
fome  only  convincing,  and  others  compenfating,  is  nei- 
ther authorifcd  by  fcripture,  nor  countenanced  by  rea- 
I  on. 

XIX,  The  fcripture,  indeed,  makes  mention  of  the 
wrath  to  come,  which,  doubtlefc,  is  compenfating  ;  but 
it  alib  frequently  fpeaks  of  a  prefent  wrath  and  curfe  ; 
Pfal.  Ivi.  8.   &  lix.  25.  compare  2.Theff.   ii.  16.  John 
iii.  36.   The  wrath  of  God  abidcth  on  him.     Wherefore 
unregenerate   finners   are  caljedj  TEKNA  ORGES,  chil- 
dren of  wrath,  not  only  becaufe  they  are. liable  to  the 
wrath  to  come,  but  alfo  on  account  of  the  wrath  and 
curfe  of  God  actually  hanging  over  them,  while  they 
are  not  tranflated  into   the  kingdom  of  the  Son  of  his 
love.     For   the  wrath  of  God-is  revealed  from  heaven 
again/I  all    ungodlinefs  and  unrig  hteoufnefs   of   men.§ 
Which  wrath  of  God  againfl  the  wicked,  being   very 
different  from  that,  with   which  he  is    faid  to  be  angry 
againfl  the  fins  of  his  own  children,  no  reafon  can  be  af- 
figned,   why  it  may  not  be  deemed  compenfating,  fince 
it  is  the  beginning  of  the  eternal  curfe,  from  which  it 
differs  not  in  efience,  but  in  degree. 

*   i  Pet.  iv.  14.     f  Heb.  xii.  6.     t  Eph.  ii.  3.     §  Rom.  i.  18. 


CHRIST   ARE   SATISFACTORY.  311 

Add,  that  this  prefent  wrath  is  a  judiciary  pu- 
nijhment,  inflifted  by  the  righteous  fentence  of  God  on 
the  wicked.  The  obftinate  unbeliever  EDE-KEKRITAI, 
25  condemned  already,*  God  taking  punifhment  on  the 
wicked  in  this  life,  executes  SHEPHATIM  BEAPH  UBEC- 
H  E  MA  judgments  in  anger,  and  in  fury. ^  As  in  Egypt, 
he  executed  S^EPHATIM  GE.DO LIU  great  judgments^ 
That  all  may  know,  ALOHIM  SHOPHTIM  BAAR.ETZ, 
that  he  is  a  God  that  ju  DGETH  in  the  earth.§  But  why 
may  not  a  judiciary  punifhment  be  alfo  deemed  com- 
penfating  ? 

XXI.  And  then  thofe   punifhments  of  the  wicked, 
which   the    fcripture  calls   THOCCHOTH,  rebukes,  are 
fometimes  fo  defcribed,  that  they  mull  be  compenfat- 
ing.    For  what  elfe  is  a  compenfating  punifhment,   but 
the  vengeance   which   an  offended  God  takes  on  thofe 
that  defpife  him,  in   order  to  manifefl  his  hatred  againft 
them  ?  Now,  all  this  is  contained  in  thofe  convincing 
rebukes,  which  the  Lord  denounces  againft  the  PhiJif- 
tines  :  And  I  will  execute  great  VENGEANCE  upon  them 
with  FURIOUS  REBUKES  [rebukes  of  great  anger;]  and 
they  Jliall  know  that  I  am  the  Lord,  when  I  Jhall  lay  my 
vengeance  upon  them.\\ 

XXII.  Convincing  or  rebuking  punifhments  are  al- 
fo no  lefs   compenfating.     Who  mall  deny  that   it  is  a 
compenfating  punifhment,    when   God   confumes  the 
wicked  in  his  fury  ?  For  that  in  the  hi«heil  degree  con- 
vinces them  of  their  guilt.     Conjume  them  in  wrath,  con- 
fume  them,  that  they  may  not  be  ;  and  let  them  know  that 

God  rultth  in  Jacob,  unto  the  ends  of  the  earth.TL  And 
iu rely  nothing  can  convince  the  wicked  more  of  the  hai- 
nouihefs  of  their  iins,  than  a  puniflintent  heightened  to 
the  greateft  degree,  and  in  which  there  is  a  moft  evident 

*  John  iii.  1 8.         f  Ezsk-  v-  !5-        t  Exod,  vi.  6.  &  vil.  4. 
§  Pfal.lviii.  ix.     |]  Exek.xxv.  17.     <[  PfaUix.  13. 


312  WHAT  SUFTERIN'GS   OF 

demon  ft  ration  of  the  wrath  of  God,  fuch  as  a  compen- 
fating  punifnment  is.  Juftly  therefore  we  reject  that 
diftinction,  which  has  not  any  foundation  in  fcripture, 
and  whofe  parts  are  contrary  to  the  rules  of  found  logic. 

XXIII.  Moreover,  though  we  mould  admit  that  dif- 
tin&ion,  how  is  it  applicable  to  the  fufferings  of  Chrift  ? 
Here,  I  own,  I  do  not  fully  underhand  the  learned  au- 
thor's meaning.       To  what  purpofe  is  this  diftin&ion  of 
convincing  and  compenfating  punifhments  ?    Is  it,  that 
as  the  punifhments  which  the  wicked  endure  in  this  life, 
are  only  convincing;  and  a  compenfating  punifhment 
will  at  length  be  infliQed,  in  the  day  of  wrath  and  judg- 
ment ;  fo  alfo  the  fufferings,  which   Chrift   underwent 
during  the  whole  time  of  his  life,  anfwer  to  thofe  con- 
vincing punifhments,  and  the  three  hours  fufferings  to 
the  compenfating  punifhment  ?  But  what  necefTity  ex- 
afted  convincing  punifhments  of  Chrifl,  feeing  he  both 
perfectly  owned,  and  voluntarily  confeffed,  the  guikof 
thofe  fins  he  had  taken  upon  him,  and  moft  willingly 
performed  every  thing  by  which  he  might  expiate  that 
guilt  ?  Was  it  perhaps  with  this  view,  that,  from  a  fight 
of  the  fufferings  of  Chrift,  believers  might  be  convinced 
of  their  fins  ?  But  that  cannot  be  done  more  effectually, 
than  when  they  confider  them  as  punifhments  due   to 
their  fins,  and  fo  as  a  fatisfaclion  for  them.      As  there- 
fore no  punifhments  of  Chrift  can  be  faid  to  be  merely 
convincing,  it  remains,  that  all  of  them  are  compenfat- 
ing or  fatisfaftory ;  which  is  what  we  contend  for. 

XXIV.  The  diftinclion  between  judiciary  and  war- 
like fufferings  is  no  lefs  impertinent.     For  Chrift  incur- 
red no  fufferings  but  by  the  fentence  of  God  the  Judge. 
When  Chrift  was  afflifted,  the  iniquity  cf  us  all  N  ICG  AS 
-was  exafted.*     But  that  was  the  exaction  of  the  Judge, 
When  Satan,  with  his  infernal  powers,  affaulted  Chrift, 

*  If.  liii.  7. 


CHRIST  ARE   SATISFACTORY.  313 

then  was  the  power  of  darknefs*  A  determinate  fen- 
tence  was  granted  by  God  to  the  prince  of  darknefs  to 
harafs  Chrift.  And  Chrift  girding  himfelf  for  that  con- 
(lift,  had  in  view  that  fentence,  or  commandment  of  God, 
as  she  himfelf  fpeaks.t 

XXV.  What  elfe  is  that  very  word  ^f  God,  from 
which  the  original  of  the  warlike  fufferings  is  derived, 
than  the  fentence  of  God  the  Judge,  againflthe  ferpent, 
who  was  to  be  deftroyed  by  Chrift,  and  againft  Chrift 
as  to  his  human  nature,  in  which  he  trod  the  earth,  who 
was  to  be  harafled  and  flain  by  the  ferpent  ?  I  would 
fain  know,  if  what  is  foretold  concerning  the  bruifing  of 
his  heel,  does   not  alfo   comprife   thofe   fufferings   of 
Chrift,  which  are  judiciary.       If  not,  the  firft  gofpel- 
promife  does  not  explain  the  method  of  obtaining  falva- 
tion  by  the  fatisfaclion  of  a  Mediator :  and  we  are  or- 
dered to  believe,  that  the  words  fignify  lefs  than  they 
can,  or  it  is  proper  that  they  fhould,  if,  as  they  iup- 
poje,  they  contain  an  enigmatical  fummary  of  things  to 
be  believed.       But  if,  as   is  certainly  right,  we  allow, 
that  the  fatisfa&ory  fufferings  of  Chrift  are  comprehend- 
ed in  thefe  words,  that  new  diftin&ion  is  very  improper- 
ly built  upon  them. 

XXVI.  Let  us  dwell  a  little  longer  on  this  medita- 
tion.      Whatever  power  the  devil  has  to  harafs  wicked 
men,  before  he  drag  them  to  eternal  death,  he  has  it  by 
the  righteous  fentence  of  God  the  Judge,  which  Peter 
has  exprefTed. J     The  elecl  themfelves,  as  finners,  were 
alfo  fubjecl  to   that  power  ;  and,  on  that  account,  are 
faid  to  be  not  only  the  prey  of  the  mighty,  but  iikewife 
of  the  lawful  one.§  he  having  a  right  over  them  by  the 
fentence  of  the  fupreme  Judge.     Jefus  the  Surety  came 

*  Luke  xxfi.  53.     f  Johaxir.  31.     J  2  Pet.  if.  19.     f  If.  xlix.  24, 
VOL.   I.  Q  q 


314  WHAT  SUFFERINGS  OP 

in  their  room,  who  therefore,  in  virtue  of  the  fame  fen- 
tence,  became  fubjecl  to  the  bufferings  of  Satan.  And 
by  this  means  all  the  fufferings  inflicled  on  him  by  the 
devil,  were  in  the  moft  proper  fenfe  judiciary. 

XXVII.  Nor  is  it  any  objection  to  this  truth,  that 
thofe  conflicts  with  Satan  proved  glorious  to  Chrifl,  as 
having  endured  them,  becaufe  of  the  juilice,  and  for  ad- 
vancing the  glory  of  God.  For  all  Chrift's  fufferings, 
even  thofe  which,  according  to  this  new  hypothecs,  we 
lhall  call  judiciary,  if  the  caufe  and  event  be  confidered, 
were  highly  glorious  to  him.  He  never  more  gl®riouf- 
ly  difplayed  his  love  to  God  and  man,  he  never  under- 
took a  more  excellent  work,  which  the  whole  choir  of 
angels  beheld  with  greater  applaufe,  and  God  the  Fa- 
ther himfelf  was  never  more  pleafed  with  it,  than  when, 
hanging  on  the  crofs,  he  refolutely  ftruggled  with  the 
horrors  of  eternal  death.  But  if  that  be  confidered  as 
an  evil,  which  is  contrary  to  nature,  earneftly  bent  upon 
its  own  advantage ;  certainly,  in  thefe  harraffmgs  of  Sa- 
tan, there  was  the  wrath  of  God  againft  fin,  which  Chrift 
had  taken  upon  himfelf. 

XXVIIL  What  too  mould  hinder  thofe  fufferings, 
which,  according  to  this  hypothefis,  are  judiciary,  to  be 
called  warlike  ?  For  who  will  deny,  that  Chrift,  when 
hanging  on  the  crofs,  was,  as  it  were,  wreflling  with  the 
infernal  powers,  and  the  horrors  of  eternal  death  ?  In- 
deed, Paul  teftifies,  that  Chrift  had  then  made  openly  a 
Jhtw  of  principalities  and  powers,  triumphing  over  them 
on  the  crofs*  But  who  can  refufe,  that  there  was  fir  ft 
a  conflict  before  fuch  a  noble  triumph  and  viBory  ? 
From  all  thefe  things  we  conclude,  that  the  diftinctioa 
of  punifhments  into  convincing  and  compenfating,  and 
of  fufferings  into  warlike  and  judiciary,  is  unfcriptural, 
aqtifcriptural,  and  irrational. 

*  Col.  ii.  15. 


CHRIST   ARE    SATISFACTORY.  $15, 

XXIX.  Let  us  now   come  to  the  arguments  of  the 
oppolite   fide,  as   far  as  we  have   had  accefs  to   know 
them.       Some  of  them  are  general  againft  all  the  fufler- 
ings   of  Chrift,  and  others  more  fpecial   againft   fume 
parts  of  his  fufferings.      The  general  ones  are  partly  ta- 
ken from  fcripture,  partly  from  the  apoftles  creed,  and 
partly  from  the  catechifm. 

XXX.  From  fcripture  they  thus  argue  :   i.  That  the 
fin  of  the  -whole  earth  fJiall  be  removed  in  one   day,  ac- 
cording to   Zech.  iii.  9.       And  Paul  feveral  times. af- 
firms, that  the  one  offering  of  Chrift,  once  made  on  ihe 
crofs,  was  that  expiatory  facriftce,  by  which  all  the  elcft 
are  perfected;*  and  therefore   the  preceding  fufferings 
of  Chrift  were  not  fatisfa&ory.     2.   Further,  that  Chrift, 
from  the  beginning  of  his  life,  was  neither  aprieft,  who 
could  offer  an  expiatory  facrifice,  nor  a  facrifice  which 
couldabe  offered.       Not  a  prieft,  becaufe  he  could  not 
lawfully  be  one  before  the    thirtieth  year  of  his  age  : 
not  a  facrifice,  as  a  lamb  could  not  be  fuch  before  the 
feventh  day.     But  the  truth  of  the  types  ought  to  appear 
in  Chrift.       3.   Add,  that  Chrift  thro'  the  whole  of  his 
life,  except  for  a  few  hours,  was  in  the  favor  of  God ; 
increased  in  favor  with  God  ;t  was  acknowledged  to  be 
the  beloved  Son  of  God  ; J  was  glorified  in  the  mount  ;$ 
rejoiced  in  fpirit\  But  at  the  time  in  which, he  was  in  the 
favor  of  God,  and  rejoiced,  he  did  not  bear  the  wrath 
of  God. 

XXXI.  From  the  Creed  it  is  obferved,  that  profefl 
fing   our  faith   concerning  the  fati.sfa&ory  fufferings  of 
Chrift,  we  ?{jb  not  barely  fay,  that  he  fuffcred,  but  that 
he  faff  ere  d  under  Pontius  Pilate  ;  words  never  to  be  elif- 
joined,  to  teach  us,  that  only  thafe  fufferings  were  fatif- 
fa&ory, ,  which  he  endured  under  Pilate. 

*  Heb.  ix.  28.  &  x.  10,   12,   14,      f  Luke  ii.  52.      (  Matth. 
iii.  17,     §  Matth.  xvii.  2.     j|  Luke  x.  21. 


3 1 6  WH AT   SUFFERINGS   OF 

XXXII.  From  the  [Heidelberg]  catechifm  are  quo- 
ted queilions  31,  67,  70,  75,   80.  where  the  impetra- 
tion  of  our  falvation  is   referred  to  the  one  offering  of 
Chnll.  once  made  on  the  crofs.       But  as  to  what  is  al- 
ledged  to  the  contrary  from  queft.  37.  where  it  is  faid, 

that     "  for    THE     WHOLE     T I M  E    OT    HIS    LIFE   which  he 

lived  upon  earth,  efpecially  at  the  end  thereof,  he  fuf- 
tained  the  wrath  of  God  again  ft  the  fin  of  all  mankind, 
both  in  body  and  foul ;"  they  anfwer,  that  to  fuftain  the 
wrath  of  God  there,  cannot  fignify,  to  feel  the  wrath  of 
God,  but  to  be  bound  to  endure  it.  They  illuftrate 
and  prove  this  explication  by  queft.  84.  where,  it  is  de- 
clared, concerning  unbelievers  and  hypocrites,  that 
"  the  wrath  of  God  and  eternal  damnation  do  lie  on 
them  fo  long  as  they  go  on  in  their  fins :"  which  cannot 
be  underilood  of  a  corrypenfating  punifiiment  unlefs  we 
would  fnppofe,  that  the  wicked,  by  fuffering  on*earth, 
make  fatisfaclion  to  divine  juftice,  which  is  abfurd.  It 
therefore  follows,  that  we  explain  this  of  their  being  ob- 
noxious to  divine  wrath  and  eternal  damnation.  As,  in 
the  fame  fenfe,  our  Lord  declares,  He  that  believetk  not 
the  Son9  the  wrath  of  God  abideth  on  him,*  that  is,  he 
is  obnoxious  to  wrath. 

XXXIII.  To  thefe   arguments  we  humbly   reply  as 
follows.      To  thefirft  we  fay,  that  all  Chrift's  fufferings 
together,  ought  to  be  deemed  one  full  accomplifhment 
of  the  facerdotal  onjce,  which  our  Lord  undertook,  in 
order  to  expiate  our  fins;  which  at  laft  was  fully  com- 
pleted, when  Chrift,  dying  on  the  crofs,  offered  himfelf 
to  the  Father  for  a  fweet-fmelling  favour  :  then  the  ut- 
moft    farthing   was  paid  :  which   being  done,   God  de- 
clared, he  was  fatisfied    to  the  full,  and    on  that  day  he 
blotted  out  the  fins  of  the  whole   earth,  and   expu1 

*  John  H-i.  36. 


CltRIST    ARE     SATISFACTORY.  317 

ihem  from  his  book.  From  -whence  it  cannot  be  infer- 
red, that  the  preceding  fufferings  of  Chrift  were  not  fa- 
tisfaftory  ;  but  that  then  only  the  fati.sfaclion  was  com- 
pleted ;  of  which  completion  this  was  the  fruit,  that  on 
that  very  day  the  fins  of  all  the  cleft  were  blotted  out. 
And  this  is  the  mind  of  God  in  Zechariah.  But  what 
Paul  fo  often  fpeaks  of  the  one  offering,  by  which  we 
are  perfected,  is  to  be  understood  in  the  fame  fenfe  ; 
namely,  fince  the  fufferings  of  Chrift,  when  hanging  on 
the  crdfs,  were  the  moft  grievous,  and  the  complement 
oj[  the  whole,  therefore  the  f  cripture  commonly  afcribes 
the  expiation  of  our  fins  to  the  crofs  of  Chrift  ;  bccaufe, 
without  that,  his  foregoing  fufferings  had  not  been  fuf- 
ficient  ;  as  the  payment  of  the  utmoft  farthing  com, 
pletes  the  fatisfaclion,  which  is  immediately  followed  by 
tearing  the  hand-writing,  and  giving  a  difcharge. 

XXXIV.  To  ihcfecond  we  reply  :  That  here  many 
things  are  afferted,  which  we  can  by  no  means  yield  to. 
i.  It  is  not  true,  that  Chrift  was  not  a  prieft  from  the 
beginning  of  his  life.  For,  from  the  beginning  of  his 
life,  he  was  the  Chrift,  that  is,  the  Lord's  anointed,  no 
lefs  to  the  facerdotal  than  to  his  other  offices.  And 
iince,  when  lying  in  the  manger,  he  was  faluted  King 
by  the  wife  men,  and,  when  twelve  years  old,  he  (hew- 
ed himfelf  a  Prophet  amidft  the  doclors  ;  who  will,  af- 
ter all  this,  prefume  to  deprive  him  of  the  honor  of  his 
prieflkood  ?  And  as  it  belonged  to  the  prieft s  to  fland  in 
the  honfe  of  the  Lord*  was  there  not  fome  difplay  of  his 
facerdotal  office  in  that  apology  to  his  parents,  WiJI ye 
not  that  I  mujl  be  about  my  Fathers  hifincfs  ?t  Nay, 
even  before  his  incarnation,  he  exhibited  fome  prelude 
of  his  prieftly  function  by  his  interceftion  for  the  church.'4' 
We  own  indeed,  that  Chrift  was  publicly  inaugurated, 

*  Pfal.  cxxxiv.  i.     f  Luke  "•  49.     J  Zech.  i.  12,  13. 


318  WHAT   SUFFERINGS   or 

in  the  thirtieth  year  of  his  age,  to  his  mediatorial  of- 
fice :  but  we  can  no  more  infer  from  that,  that  Chrift 
was  not  a  Prieft,  than  that  he  was  not  Mediatory  before 
that  time. 

XXXV.  I  cannot  but  here  fubjoin    the  very  folld 
reafoning  of  the  celebrated  Cloppenburg  :*  "  It  could 
not  be,  but  that,  in  the  daily  praBice  of  piety,  and  the 
obedience  due  to  God,  \vhich  he  performed  in  the  days 
of  his  flefh,  Chrift,  who  knew  his  unBion  from  a  child 
(as  appears  Jrom  Luke  ii.  49.)  fhould  offer  prayers  and 
fupplications    for  the  falvation   of  the   church,  whofe 
King  and  Saviour  he   was  born  :  compare  Luke  ii.  11. 
•with  Hcb.  vii.  5.     And  nothing  hinders  us  to  extend  the 
words  of  the  apoftle  to  all  the  days  of  his  flefh,  and  all 
the  fuffcrings  he  endured  from  his  infancy  ;  becaufe  by 
thefe  he  learned  obedience  :  and  fo  it  was  altogether  the 
conftant  apprenticefhip  or  noviciate  of  the  mediatorial 
office  of  Chrift,  who   walked   from  a  child  with  God  : 
wherein  he  from  day  to   day  fulfilled,  by  a  perfevering 
obedience,  the  work  which   the  Father   had  given  him 
for  the  redemption  of  the  church,  which  was  to  be  ful- 
ly completed  by  crowning  his  whole  obedience  with  the 
offering  up  of  himfelf  a  facrifke,  when   he  fhould  be 
publicly  called  thereto,  John  xvii.  4.   ABs  ii.  23.'* 

XXXVI.  2.  Neither  is  it  true,  that  Chrift  was  not  a 
facrifice  from  the  beginning  of  his  life.     For  though  his 
offering  was  completed  on   the  crofs,  and  by  his  death, 
yet  he  was  even  before  that  the  Lamb  of  God,  that  tak- 
eth  away  the  fin   a/the  -world.'*?     The  iniquities  of  us  all 
were  laid  upon  him  ;  and  it  was  for  no  other  caufe,  that 
he  carried  the  form  of  a  fcrvant,  and  the  likenefs  of  fin 
ful  flefh,  and,  though  he  was  rich,  yet,  for  our  fakes, 
fcecame  poor  ;  and  in  fine,  was  expofed,  from  his  very 

*  Ex.  difputat.  devita  Ghrifti  privata,  §  1.5,  16.     f  John!.  2  P. 


CHRIST  ARE  SATISFACTORY.  319 

infancy,  to  griefs,  forrows,  and  perfecutions.  All  thefe 
calamities  proceeded  from  this,  that,  as  both  prieft  and 
facrifice,  he  took  our  fins  upon  himfelf,  in  order  to  their 
being  at  laft  wholly  aboliftied  by  his  death. 

XXXVII.  3.  The  proof  of  this  paradoxical  afler- 
tion,  taken  from  the  types  of  the  Old  Teftament,  is  in 
many   refpe&s  defective.      For   (i.)    There  is  no   folid 
foundation  for  that  hypothecs,  that  all   the  circumftan- 
ces  of  the  types  ought,  in  the  fame  manner,  to  be  found 
in  the  antitype.     Otherwife  it  would  follow,  that  Chriii 
muft  have  been  (lain  at  a  year  old,  according  to  the  type 
of  the   pafchallamb.     (2.)   It  is  alfo  a  rafh  ailertion, 
that  none  could  aft  as  a  prieft  before  his  thirtieth  year. 
There  is  no  fuch  command  in  the  facred  writings.     The 
Levites,  indeed,  were,  by  the  Annal  law,  not  admit- 
ted to  the  noviciate  before  their  twenty-fifth  year,*  nor 
before  their  thirtieth  year,  to  the  full  exercife  of  their 
funclion.t     "  But   indeed  I  find  no   where  among  the 
Rabbins,"  fays  Selden,^  "  that  the  years  of  the  Levites, 
as  Levites,  indicated  the  legal  age  of  the  priefts.     And 
I  very  much  'wonder,  great  men  fhould  admit  of  this, 
even  while    they  {harply  critic! fe   upon   others."     It  is 
the  conftant  tradition  of  the  Hebrews,  that  a  prieft  is  fit 
for  his  office  at   his  thirteenth   year,  after  his  years  of 
puberty,  though  he  is  not  bound  to  take   his  turn  with 
the  reft,  before  his  twentieth  year.      See  Outram  de  fa- 
crific.  lib.  i.  c.  5.  $  3.   Jofephus  relates  of  Ariftoiulus, 
"  that  when  a  young  man,  and  out  of  his  feventeenth 
year,  he,  by.  the  law,-  afcended   the  altar  to  officiate." 
'Tis  aftonifhing,  the  very  learned  perfon  did  not  attend 
to  thefe  things,  which,  from  his  (kill  in  the  Hebrew  ri- 
tual, he  could   not  be  ignorant  of.     (3.)   If  this  argu- 
ment is  to  be  urged,  it  would  thence  follow,  that  Chrift 

*  Numb*  viii.  24.     f  Numb.  iv.  3.     {  De  fucccffion.   ad  pon- 
tifical. EUraor.  lib.  ii.  c.  4. 


3 2O  WH  AT    S  U  F  f  £  R  1  N  G  S     C  f  , 

could  have  been  a  facrihce  after  the  feventh  day  from  his 
birth,  and  immediately  upon  his  thirtieth  year,  be  a 
pried  ;  which  is  contrary  to  what  is  fuppofed  in  the  fcn- 
timent  we  here  oppofe. 

XXXVIII.  To  the  third,  we  reply,  i.  That  the 
queftion  is  not,  whether  Chrift  did,  all  his  life  long,  fo" 
endure  the  wrath  of  God,  as  in  the  mean  time  to  be  fa- 
vored with  no  confolation,  with  no  joy  of  the  Spirit 
comforting  him  ?  None  will  affirm  this.  But  the  quef- 
tion is,  whether  all  thofe  fuffermgs,  which  Chrift  at  any 
time  endured,  and  all  that  form  of  a  fervant  which  he 
affumed,  belong  to  the  perfection  of  his  fatisfa&ion  ? 
A  thing  that  cannot  be  overthrown  by  fome  mining  in- 
tervals of  joy,  now  and  then.  2.  To  be  the  beloved 
Son  of  God,  and  at  the  fame  time  to  fuffer  the  wrath 
of  God,  are  not  fuch  contrary  things,  as  that  they  can- 
not ftand  together.  For,  as  Son,  as  the  holy  one,  while 
obeying  the  Father  in  all  things,  he  was  always  beloved  ; 
and  indeed  moft  of  all,  when  obedient  even  to  the  death 
of  the  crofs  :  for  that  was  fo  pleafing  to  the  Father, 
that,  on  account  of  it  he  raifed  him  to  the.  higheft  pitch 
of  exaltation,*  though,  as  charged  with  our  fins,  he  felt 
the  wrath  of  God,  burning,  not  againft  himfelf,  but 
againf\  our  fins,  which  he  had  taken  upon  himfelf.  Who 
can  doubt,  that  Chrift,  even  hanging  on. the  crofs,  was 
in  the  higheft  love  and  favor  of  God,  fo  far  as  he  was 
Son,  though  at  the  fame  time  he  was  made  a  curfe  for 
our' fins?  3.  It  has  never  been  proved,  that  it  was  a 
thing  improper  and  inconfiftent,  for  Chrift  to  have  fome 
mitigation  granted  him,  while  he  fatisfied  for  our  fins, 
by  means  of  fome  rays  of  confolation,  at  intervals,  fhin- 
ing  in  upon  him,  by  which  he  might  be  animated  refo- 
lutely  to  acquit  himfelf  in  the  confliQ.  Nor  is  it  credi-, 

*  Phil.  ii.  9. 


CriRISt    ARE    SATISFACTORY. 

ble,  that  he  had  always  the  fenfation  of  divine  wrath,  of 
that  it  was  always  equally  intenfe,  even  on  the  very 
crofs  itfelf ;  or  that  he  was  as  much  preiTed  down  by  his 
agonies,  when  he  made  a  promife  of  paradife  to  the 
thief,  and  fpoke  fo  affeftionatcly  wi&  his  mother  and 
John,  as  when  he  complained,  that  he  was  forfakcn  of 
God.  See  that  kind  addrefs  of  God  the  Father  to 
Chrift,  when  he  was  defpifed  by  every  one,  and  abhorred 
by  the  people,  and  afervantofrulcrs* 

XXXIX.  What  is  argued  from  the  creed^  fcarce  de* 
fcrves  any  anfwer.  For  when  Chrifl  is  {aid  to  have  fuf- 
fered  under  Pontius  Pilate,  nothing  lefs  is  hinted  than  a 
diftinftion  of  the  fatisfaftory  fufferings  of  Chrifl  from 
.thofe  which  are  not :  a  fi&ion,  I  imagine,  that  none 
ever  thought  of.  But  the  time  is  {imply  indicated,  in 
which  Chrifl  completed  his  fufferings,  and  the  perfon, 
by  whofe  authority  he  was  condemned  to  the  crofs. 
Nor  will  the  raaintainer  of  this  paradox  affirm,  that  all 
the  fufferings,  which  Chrift  endured  under  Pilate,  or 
by  his  authority,  were  fatisfatlory ;  fince  both  the 
fcourging,  and  thofe  indignities,  which  Chrift  fuffered 
in  the  pretorium,  and  his  condemnation,  nay,  his  very 
crucifixion  and  death,  muft  be  excluded  thence,  if  the 
fatisfaclion  is  to  be  reftricted  to  the  three  hours  of  dark* 
r*efs. 

XL.  It  is  without  doubt  that  violence  is  done  theca- 
techifm.  which  refers  the  impetration  of  our  falvation  to 
the  one  offering  of  Chrift,  with  no  other  deftgn,  than, 
what  Paul  does,  whofe  meaning  I  have  already  explain- 
ed. The  words  of  queft.  37.  appear  to  be  perverted 
arid  miiinterpreted.  i.  Bccaufe  it  is  an  anfwer  to  this 
queftion,  "  What  believeft  thou,  when  thou  fayeft,  me 

*  If.  xlix.  7. 
VOL.  I.  R  r 


£22  WHAT   SUFFERINGS  or 

SUFFERED?"  Now,  that  expreffion,  He fltftrtdi 
not  Hgnify  the  bare  fufception  of  guilt,  but  the  endur- 
ing of  forrows.  2.  If  to  endure  the  wrath  of  God  does 
not  there  fignify  to  feel  it,  but  only  to  take  its  guilt  up- 
on himfelf,  it  would  follow,  that  even  at  the  clofe  of 
his  life  he  did  not  feel  the  wrath  of  God.  For,  in  the 
fame  fenfe,  the  catechifm  affirms  that  very  thing  of  the 
whole  of  Chrift's  life,  and  of  the  clofe  thereof.  3.  Ur- 
finus  is  a  more  faithful  interpreter  of  the  catechifm, 
when  he  writes,  "  Under  the  appellation  of  fuffering, 
are  underftood,  all  the  infirmities,  miferies,  griefs,  rack- 
ing tortures  of  foul  and  body,  to  which,  on  our  ac- 
count, Chrift  was  obnoxious,  from  his  nativity  to  his 
laft  breath,"  &?c.  4.  'Tis  in  vain  to  feek  for  any  pre- 
tence to  this  forced  fenfe  from  queft.  84.  and  John  iii. 
36.  For  it  is  not  an  obnoxioufnefs  to  the  wrath  of  God 
that  alone  hangs  over  unbelievers  and  hypocrites  ;  but 
they  are  really  in  a  (late  of  wrath  and  curfe  ;  and  that 
curfe,  which  they  are  now  under,  is  the  beginning  and 
a  part  of  thofe  pains,  which  they  {hall  fuffer  for  ever. 

XLI.  The  more  fpecial  arguments  and  exceptions, 
either  regard  the  death  of  Chrilt,  or  his  agonies  in  the 
garden,  or  are  taken  from  the  beginning  and  end  of  the 
folar  cclipfe  ;  which  I  (hall  fet  in  fuch  a  light,  as  at  the 
fame  time  to  refute  them. 

XLII.  If  any  ihall  fay,  that  the  fcripture,  when  af- 
cribing  our  redemption  to  the  death  of  Chrift,  means  by 
that  death  thofe  very  intenfe  pains  of  eternal  death, 
which  Chrift  endured  both  in  foul  and  body  together, 
when  he  complained,  that  he  was  forfaken  of  his  God  ; 
I  anfwer,  that  indeed  they  are  not,  on  any  account,  to 
be  fecluded  from  the  compafs.  of  the  word  death  ;  but 
that  the  death  of  Chrift  is  not  to  be  fo  confined  to  them, 
as  to  exclude  the  dejuh  of  the  body,  or  the  feparationof 


AR£    SATIS  I ACTQRY.  323 

foul  and  body-.  For  Peter  fpeaks  exprefsly  of  the  death 
of  thejlejhj*  and  the  whole  fcripture  afcribes  our  ran- 
fom  to  that  death,  from  which  Chrift  arofe  by  his  refur- 
reclion  :  and  in  fine,  Paul  makes  the  facrifice  which 
Chrift  offered,  to  confift  in  a  death,  which  is  like  to 
that  which  is  appointed  for  all  men  once  to  undergo,f 
and  whichj  is  a  facrifice,  and  was  fhadowed  forth  by  the 
flaying  of  the  legal  facrifices.  And  we  have  already 
mentioned  feverai  places,  which  cannot,  without  mani- 
feft  violence,  be  fo  explained,  as  to  exclude  the  death 
of  the  body  from  being  included  in  his  death. 

XLIII.  If  you  object,  that  Chrift  had  before  faid, 
It  is  Jinijhcd ;  1  anfwer,  it  ought  to  be  underftood  of 
his  finifhing  all  thofe  things,  which  he  was  to  fuffer  and 
do  in  life,  fo  that  nothing  remained,  but  to  conclude 
the  whole  by  a  pious  death.  Juft  a*  Paul  faid,  /  have 
finijhed  my  courfe  ;  J  and  Chrift  himfelf,  /  have  Jinijhcd 
the  work  which  thou  gave/I  me  to  do.\\  Whence  one 
would  abfurdly  infer,  that  there  remained  for  Chrift,  on 
faying  this,  nothing  further  to  be  done  or  fuffered; 
when  he  was  ftill  to  be  made  perfect  by  his  laft  fuffer- 
ings.  The  meaning  is  evident ;  namely,  that  Chrift,  in 
diicharging  his  office,  had  perfectly  performed  all  he  was 
thus  far  to  perform. 

XLIV.  If  you  infift  upon  it,  that  his  death  was  calm 
and  gentle,  without  the  appearance  of  any  pains  of  eter- 
nal death,  having  already  undergone  thefe:  I  anfwer,  it 
was  a  gentle  death  indeed,  in  fo  far  as  the  faith  of  Chrift, 
now  victorious  over  all  temptations,  was  well  apprifed, 
that  he  had  furmounted  the  greateft  pains,  and  was  fe- 
cure  about  his  refurrection  and  the  promifed  reward  ; 
but  yet  he  died  a  curfed  death,  inflicted  by  the  wrath  of 
God  againft  fin  ;  and  the  curfe  of  it  was  typically  figur- 

*   i  Pet.  Hi.  18.     f  Hcb.  ir.  27.     J  Ver.  26.     §  2  Tim.  iv.  7. 
||  John  xvii.  4. 


324  WHAT   SUFFERINGS    or 

ed  by  bis  banging  on  tbe  tree,  which  ftill  continued  in 
and  after  death.  For,  wbile  be  bung  on  tbe  tree,  fo 
far  he  was  doubtlefs  und^r  the  curfe,  according  to  Gal. 
iii.  13.  By  which  is  fignified,  that  his  punifhment 
ought  to  be  taken  as  holding  forth  guilt,  and  the  curfe 
of  God. 

XLV.  But,  fay  you,  believers  are  ftill  to  die  ;  and 
therefore  Chrift  did  not  fatisfy  for  them  by  his  death.  I 
anfwer,  the  catechumens  have  been  taught  to  anfwer  this 
objection  from  queft.  42.  of  tbe  Heidelberg  catechifm.* 
By  the  death  of  Chrift,  death  hath  ceafed  to  be,  what  it 
was  before,  the  punifhment  inflicled  by  an  offended 
judge,  and  the  entrance  into  the  fecond  death,  and  is 
become  the  extermination  of  fin,  and  the  way  to  eternal 
life;  and  at  the  laft  day  it  (hall  be  altogether  abolifhed. 
And  if  you  go  on  to  argue  in  this  manner,  I  fhall  eafily 
make  it  appear  from  your  own  hypothefis,  that  even 
that  very  anguifh  of  Chrift,  when  he  complained  of  his 
being  forfaken  of  God,  was  not  fatisfa&ory  for  us;  for 
believers  thernfelves  often  complain  of  fpiritu?-!  dcfer- 
tion :  But  Zion  faid^  NGADSABANI  JEHOVAH,  The 
Lord  hath  forfaken  me.  If.  xlix.  14.  Where  we  have 
tbe  very  fame  word,  which  the  Lord  Jefus  ufea,  Pfal. 
xxii.  2.  And  Zion  fays  fo  truly,  with  refpeft  to  the 
fenfe  of  grace,  and  the  influence  of  fpiritual  confolation. 
The  difference  between  the  defertion,  whereby  Chrift 
was  forfaken  of  his  Father,  and  that  of  believers,  con- 
fifts  in  this,  that,  in  the  former,  there  was  the  wrath  and 
curfe  of  God,  arid  the  formal  nature  of  punifhment, 
which  are  not  in  the  latter ;  neither  are  thefe  in  their 
death. 

*  Q^  But  fince  Chrift  died  for  us,  why  mini  we  alfo  die  ?  A. 

Our  death  is  not  a  fatisfadion  for  fin,  but  the  aboiifhing  of  fin,  and 
our  pafTage  into  everlaftirig  life. 


CHRIST 'ARE   SATISFACTORY.  325 

XLVl.  As  to  what  is  objected  to  our  argument,  ta- 
ken from  the  agonies  of  Chrifi  in  Gethfernane,  it  is  pre- 
tended, that  thefe  fufferings  were  not  fatisfadory  in  this 
very  thing,  that  then  an  angel  appeared  to  comfort  him  ; 
whereas  a  good  angel  could  not  have  done  this,  with- 
out a  moft  grievous  fin  againfl  God,  if  Chrifi  was  then 
actually  making  fatisfaction  ;  efpecially  as  he  was  to' 
tread  this  wine-prefs  alone,  and  it  was  foretold,  thar, 
while  making  fatisfaBion,  he  fhould  be  deprived  of  all 
confolation,  There  is  none  to  take  pity,  comforters  */ 
found  none  :*  this  argutnent  is  very  inconclufivrc.  Fort 
i.  That  angel  did  not  tread  the  wine-prefs  together  with 
the  Lord  Jefus ;  nor  was  any  part  of  his  fufferings  hid 
upon  him  ;  nor,  by  any  natural  influence,  did  he  adlft 
Chrift  in  carrying  that  burden.  He  ftrengthened  Chriil 
no  otherwife  than  in  a  moral  fenfe,  by  fetting  before 
him  the  glorious  iffue  of  the  conflict  he  had  undertaken, 
and  by  other  arguments  to  the  like  purpofe.  2.  There 
is  no  reafon,  why  fome  fmall  fhare  of  comfort  fhould 
not  be  adminiftered  to  Chrifi,  while  in  the  a£l  of  mak- 
ing fatisfa&ion ;  efpecially  if  done  with  a  view  to  prc- 
i'erve  him  for  more,  and  not  fewer  fufferings.  The 
words  of  Pfal.  Ixix.  are  not  to  be  taken  in  fuch  a  gene- 
ral fenfe,  as  to  exclude  all  manner  of  confolation  and 
pity  :  for  a  great  company  of  people  and  of  women  bewail- 
ed Am,t  as  did  alfo  all  the  people  that  came  together  to 
fhatfight,  and  fmote  upon  their  bfcvjhjfa  and  the  belov- 
ed difciple  John,  and  above  all  his  pious  mother,  whofc. 
foul  then  a  fword  pierced.§  Nor  is  there  any  thing  irt 
the  words  of  the  pfahn,  which  obliges  us  to  confine 
thefe  things  to  the  three  hours  darknefs.  It  treats  of 
that  time,  in  which  they  gave  him  gall  for  his  meat^  and 
in  his  thirjl  gave'  him  vinegar  to  drink^  which  was  not 

*  Pfal.  hk.  20.       f  Lute  xxiii.  27.       J  Vcr.  48.         §  Luke 
a;  35,    !|  Vcr.  2 1. 


326  WHAT   SUFFERINGS   or 

done  during  the  darknefs.  3.  It  cannot  be  inferred, 
that  God  the  Father,  in  fending  that  angel,  had  not  then 
either  aflumed  or  then  laid  afide  the  chara6ter  of  a  ftric"t 
and  impartial  jud<*e  ;  any  more  than  it  can  be  inferred, 
that  the  minds  of  Chrift's  enemies  were  difpofed  to  pity, 
when  they  laid  the  crofs  on  Simon  of  Cyrene,  in  order 
that  he  might  carry  it  after  him.  For  both  was  clone 
\vith  a  view,  left  Chrift  finking  under  his  prefent  pains, 
fhould  efcape  thofe  that  were  to  enfue.  4.  We  fhall 
by  this  be  better  able  to  form  a  judgment  of  the  incre- 
dible load  of  anguifh,  with  which  that  mighty  Lion  of 
the  tribe  of  Judah  was  fo  prcffed  down,  that  he  appear- 
ed  almoft  ready  to  fink  under  it,  unlefs  he  was,  in  feme 
manner  at  leaft,  heartened.  5.  Nor,  on  any  pretence, 
can  that  angel  be  accufed  of  any  bad  action,  in  ftrength- 
ening  Chrift,  while  (atisfying  for  us ;  fince,  by  that  con* 
folation,  he  neither  went  about  to  rob  Chrift  of  his  glo- 
ry, to  whom  alone  the  praife  of  fatisfying  remains  en- 
tire ;  nor  to  oppofe  the  decree  of  God,  to  execute 
which  with  refolution  he  animated  Chrift ;  nor  to  put 
any  bar  in  the  way  of  our  falvation,  to  acquire  the  right 
to  which  by  coniiancy  in  his  fuffenngs  he  encouraged 
the  Lord. 

XL VI I.  To  pretend  to  infer  from  the  beginning  and 
end  of  the  folar  eclipfe,  during  the  paffion  of  Chrift, 
the  beginning  and  end  of  his  fatisfaclion,  is  a  cabbalifti- 
cal  fancy,  founded  neither  on  fcripture,  nor  folid  rea- 
fon.  I  will  not  deny,  that,  in  that  darknefs,  there  was 
a  kind  of  tyjpe  of  the  very  thick  darknefs,  with  which 
the  greatly -diftre (Ted  foul  of  the  Lord  Jefus  was  then 
overwhelmed,  without  a  fingle  ray  of  confolatipn  break- 
ing in  upon  him,  but  what  his  unfhaken  faith,  ground- 
ed on  the  inviolable  proraifes  of  his  Father,  and  not 
daggering  as  to  the  certainty  of  the  future  reward,  dart- 
ed in  at  times  upon  his  trembling  foul.  But  the  quef- 


QF'THE   EFFECT   OF,  &c.  327 

tion  is  not,  \Vhether  ChriR  was  theYi  aQually  fatisfying  ? 
this  we  all  allow  :  the  queftion  is,  whether  then  only  ? 

XLVIII.    But  let   us  now,  conclude  this  debate; 
which  has  fo  much  difquieted  the  mind  of  this  very  learn- 
ed perfon,  as  His  friends  wanted  the  world  fliould  know 
from  letters,  publiihed  after  his  death.     But  God  and 
my  confcience   are  iny   wimeffes,  that  nothing   but  the 
love  of  truth,  which  is  only   to  be   derived  from,  and 
defended  by   the  fcriptures,  obliged  me  to  enter  upon 
this  fubjeft.     I  know  not  in  what  I  can  be  blamed,  un- 
lefs  in  the  liberty  I  have  taken  to  diffent  from  the  author. 
But  if,  by  taking  a  wrong  path,  I  have  ftrayed  from  the 
truth,  how  acceptable  will   the  kind  admonjtion   be  I 
How  readily  fhall  I  own  and  correct  the  error  !   I  hear- 
tily wiih  we  could  generally   endeavour  to  pleafe  our- 
felves  lefs,  in  order  to  pleafe  God  more.     I  ever  had  a 
veneration  for  this   learned  perfon,  though,  after  our 
difpute,  I  found  he  was  much  difgufted,     But  I  thought 
this    mould  be  no  hinderance   to  my   profiting  by  his 
learned   commentaries,  which  I  own  I  did,  with  a  juft 
commendation   of  the  author;  as  my   other   writings 
abundantly  teftify,  I  have  clone,  and  that  very  fincerely. 


CHAP.     VII. 
Of  the  Effctt  of  Chrijfs  Satisfaction. 

1  HE  efcft  of  Chrift's  fatisfaBion  is  twofold :  The 
fir  ft  regards  CArz/2  himfelf.j  the  other,  the  deft.  Chrift, 
by  his  fatisfa£tion,  obtained  for  himfdf,  as  Mediator,  a 
right  to  all  the  cleft  :  which  the  Father  willingly  and  dc- 
fervedly  bellows  upon  him  ;  AJk  of  me,  and  IJIiallgwt 
thtt  tht  Heathen  for  thin*  inheritance,  and  the  uttermoft 


328  OF    THE   EFFECT   OF 

parts  of  the  earth  for  thy  pojfeffion*  This  is  ChrifTa 
PHENGULLATH,  ivork  with  his  God,  that  hefhouldnot 
only  be  hisfervani,  to  raife  up  the  tribes  of  Jacob,  and  to 
rcjlcre  the  preferved  of  Ifrael  ;  but  that  heffiould  be  giv.- 
cn  for  a  light  to  the  Gentiles,  that  he  might  be  God's  fal- 
vation  unto  the  end  of  the  earth.^  It  appears  a  lib  from 
that  promife,  If  his  foul  fliall  make  itfelf  an  offering  for 
Jin,  he  JJ: ail  fee  his  feed. ^  And  th.us  we  become  his  in- 
heritance^ his  peculiar  treafure,^  his  peculiar  'trofle.^. 

II.  Befides,  it  is  not  pofftble,  but  Chrift  mould  cx- 
ercife  that  right,  which  he  acquired  at  fa  dear  a  rate. 
When,  according  to  the  determinate  counfcl  of  the  di- 
vine decree,  the  time  of  the  gracious  vifitation  of  every 
one  of  the  ele6t  is  COITUS,  he  a8ually  delivers  them,  as 
his  property  by  an  out  ftretched  arm.  And  why  fhould 
he  not  ?  Seeing  he  can  cafily  effect  it  by  the  power  of 
his  Spirit,  turning  and  inclining  their  heart.  Is  it  cre- 
dible, he  mould  ftifrer  thofe,  who  are  his  lawful  right, 
10  be,  and  to  remain  the  (laves  of  Satan  ?  Is  it  worthy 
of  Chrift,  that  he  mould  not  be  actually  glorified  in  the 
fanclirkation  and  happinefs  of  thofe,  for  whom  he  un- 
derwent fo  much  infamy  ?  or  mould  fufFcr  any  of  thofe 
to  perifii,  whom  he  purchafed  for  his  own  poiTeflion  by 
his  precious  blood  ?  Chrifl  himfelf  hath  taught  MS  thus 
to  reafon  :  And  ether fiieep  I  have,  which  are  net  cfthis 
fold  ;  them  alfo  I  mv.Jl  bring,  and  they  fliall  hear  wiy 
voice.**  Becaufe  thefe  fheep  were  of  right  his  property, 
it  therefore  became  him  actually  to  lay  hold  of  them  as 
his  own,  and  bring  them  into  his  fold.  Nor  can  the 
right  of  Chriil  be  made  ineffectual,  or  remain  without 
actual  porTeflion  ;  especially,  as  he  was  not  promifed  by 
the  Father  a  bare  right,  but  alfo  a  pofleilion  by  right 

*  Pfal.  ii.  8.      f  If.  xlix.  4,  6.      J  If.  liii.  10.      §  Eph.  I.  IIP 
(i  P£  cxjcxv.  4.     ^f  Tit.  ii.  14,  &  I  Pet.  ii.  9.     **  John  x.  16* 


CHRIST'S  SATISFACTION.  329 

Upon  his  making  fatisfa&ion ;  as  the  places  above  quot- 
ed evince. 

III.   The   Lord  Jefus  obtained  for  the  elett,  by    his 
fatisfa&ion,  an  immunity  from  all  mifery,  and  a  rigjit  to 
eternal  life,  to  be  applied  unto  them  in  effectual  calling 
regeneration,  fanclification,   confervation,   and   glorifi- 
cation.    This  the  fcripture  declares.     Thus,  This  is  my 
blood  of  the  New  Teflament,  which  is  filed  for  many  for  * 
the  rcmijjion  of  fins.*     He  gave  himfelffor  our.Jins,  that 
he  might  deliver  us  from  this  prefent  evil  world,  accord- 
ing to  the  will  of  God  and  our  Father.*      Gave  himfelf 
for  us,  that  he  might  redeem  us  from  all  iniquity,  and  pu- 
rify unto   himfelf  a  peculiar  people,    zealous  of  good 
works.%     Chrijl  loved  the  church,  and  gave  himfelf  for 
it,  that  he  might  fanttify  it — that  he  might  prefent  it  to 
himfelf  a  glorious  church^  £c.     In  a  word,  This  is  that 
faithful  faying,  and  worthy  of  all  acceptation,  that  Chrijl 
Jefus  came  into  the  -world  to  favefinners.^     By  thefe  and 
many  other  like  paffages,  which  it  would  be  needlefs  to 
enumerate  here,  it  evidently  appears,  that  the  effecl  of 
Chrift's  fatisfaclion  was  not  a  bare  poffibility  of  the  remif- 
Jion  of  our  fins,  and  of  our  reconciliation  with  God,  but 
an  aclual  remiffion  and  reconciliation,  an  abolition  of 
the  dominion  of  fin,  and  at  length  falvation  itfelf:  of  \  . 
which  it  is  not  poflible  the  cleft  mould  have  no  (hare, 
unlefs  Chrift  mould  be  deemed  to  have  fatisfied  the  Fa- 
ther for  them  to  no  purpofe.     It  is  certainly  incumbent 
on  us,  never  to  enervate  the  force  of  the  words  of  the 
Holy  Ghofl;  lead  of  all  in  thofe  places  and  expreflions 
of  fcripture,  where  the  fubject  of  our  falvation  is  deli- 
vered ;  nor  to  detr  .}  in  any  thing  from  the  value  of  the 
fatisfaciion  of  our  Lord. 

*  Matth.  xxvi.  28.     f  Gal.  i.  4.     J  Tit.  ii.  14,     J  Eph.  Y,  25, 

26,  27.         j]   i  Tim,i.  15. 
VOL.  I.  S  s 


330  Or   THE   EFFECT  or 

IV.  This  truth  alfo  appears   from  thofe  places  of 
fcripturc,  in  which  the  faiisfa&ion  of  Chrift  is  called 
APOLUTROSIS,  a  redemption,  made  by  the  payment  of 
LUTRON,  a  ranfom,  or  ANTILUTRON,  a  price  of  re- 
demption.     For  the  proximate  effecl  of  redemption,  and 
of  the  payment  of  a  ranfom,  is  the  fetting  the  captive  at 
liberty,  not  a  bare  poffibility  of  liberty.      It  is  neither 
cuftomary,  nor  equitable,  that,  after  paying  the  price, 
it  mould  ftill  remain  uncertain,  whether  the  captive  is 
to  be  fet  free  or  not.     A  true  redeemer  procures  the  re- 
ftitution  of  liberty   to   the  miferable  captive,  wherever 
good  faith  and  an  agreement  are  of  force.      One  may 
poffibly  treat  about  the  price,  though  uncertain  of  the 
eveni;  but  it  is  neither  prudent  or  juft,  to  make  any 
payment,  before  what  is  ftipulated  be  made  fure  and 
firm.      The  fcripture  itfelf  defines  redemption  fo,  that 
it  makes  the  proximate  efFeO;  of  it  to  be  the  aclual  re- 
mifTion  of  fins,  and  our  reftoration  to  liberty.      We  art 
jujlijied  freely  by  his  grace,  throng  h  the  redemption  that 
zs  in  Chrift   jfefus.*       In  whom  we   have  redemption 
through  his  blood,  the  forgive nefs  of  fins,  according  to 
the  riches  of  his  graced     And  Col.  i.  14.  is  to  the  fame 
purpofe.     In  like  manner,  Heb.  ix.  12.  By  his  own  blood 
he  obtained  eternal  redemption  for  us  ;  the  fruit  of  which 
is  eternal  liberty  and  falvation. 

V.  Of  the  like  nature  are  thofe  phrafes,  by  which  the 
cleft  are  faid  to  be  bought  with  a  price,   purchafed  with 
blood',    redeemed  by  Chrifi's  fubjettion  t&  the  law  :  as  i 
Cor.  vi.  29.   Ye  are  bought  with  a  price.     Acls  xx.  28. 
To  feed  the  church  of  God,  which  he  hath  purchafed  with 
his  own  blood.      Gal.  iv.  4.  5.  Mxdc  under  ihf.  law,  to 
redeem  them  that  were  under  the  law.       Now,  whoever 
makes  a  purchafe  of  any  thing,  has  an  unqueflionable 

*  Rom.  iii.  24.         f  Eph.  i.  7. 


SATIS  lACTtoN.  3.31 

tight  to  it,  .and  it  not  only  may,  but  a&ually  does  be- 
come his  property,  in  virtue  of  his  pxirchafe,  upon  pay- 
ing down  the  price.  And  herein  eonfifts  our  liberty 
and  falvatiorr,  that  we  are  no  longer  our  own,  nor  the 
property  of  fin,  nor  of  Satan,  but  the  property  of  Chrift. 
Whence  it  appears,  that  the  effeft  of  Chrift's  fatisfa&ion 
is  not  a  bare  poffibility  of  our  falvation,  but  falvation 
itfelfl 

VI.  A  right  to  all  the  benefits  of  the  covenant  of 
grace  is  purchafed  at  once  to  all  the  cleft  by  the  death  of 
Chrift,  fo  far  as  that,  confidently  with  the  truth  and  juf- 
tice  of  God,  and  with  the  covenant  he  entered  into  with 
his  Son,  he  cannot  condemn  any  of  the  eleB,  or  ex- 
clude them  from  partaking  in  his  falvation  ;  nay,  on 
the  contrary,  he  has  declared,  that  fatisfaclion  being 
now  made  by  his  Son,  and  accepted  by  himfelf,  there 
is  nothing  for  the  elect  either  to  fuffer  or  do,  in  order  to 
acquire  either  exemption  from  punifhment,  or  a  right 
to  life  ;  but  that  it  only  remains,  that  each  of  them,  in 
their  own  order  and  time,  enjoy  the  right  purchafed  for 
them  by  Chrift,  and  the  inheritance  ariiing  from  it. 
And  this  is  what  the  apoftle  fays,  God  was  in  Ckrijl  re- 
conciling the  world  to  himfelf ,  not  imputing  their  trefpaf- 
fes  unto  them.*  That  is,  feeing  God  accepted  of  the  of- 
fering of  his  Son,  when  he  gave  himfejf  up  to  death  for 
his  people,  he  received,  at  the  fame  time,  into  favor, 
not  only  the  preferved  of  Ifracl,  but  alfo  all  nations, 
and  all  families  of  the  earth,  which  in  other  refpecls, 
Jay  in  wickednefs,  and  were  liable  to  the  wrath  of  God, 
declaring  that  fatisfa£lion  was  now  made  to  him  for  their 
iins,  and  that  thefe  could  no  longer  be  imputed  to  them 
lor  condemnation,  nor  for  excluding  from  his  ikving, 
grace. 

*   2  Ccr.  v.  1*' 


332  Oy   THE  EFFECT  OF 

VII.  To  the  fame  purpofe  is  that,  Zech.  iii.  9.     For 
Ichold,  thefionc  that  I  have  laid  before  Jojhua  :  upon  out 
flone  Jliall  be  feven  eyes  ;  behold,  I   will   engrave   the 
graving*  thereof,  faith  the  Lord  of  ho/Is,  and  I  will  re~ 
move  the  iniquity  of  that  land  in  one  day.     Thejlone  here 
is  doubtlefs  the  Lord  Jefus  Chrift,  as  Dan.  ii.  34.  Pfal. 
cxviii.   22.  on  which  the  church  is  built,  and  by  which 
it  is  fupported.      It  is  laid  before  Jofhua  and  his  com- 
panions the  priefts,  that,  as  architects,  they  may  lay  it 
for  the  foundation  of  faith,  acknowledge  it  as  the  corner- 
ftone,  and  build  thereon  both  themfelves  and  other  be- 
lievers.    This  (tone  is  but  one  :  for  other  foundation  can 
no  man  lay,  than  that   is  laid,    which  in  Jtfus  Chrift.* 
Upon  this  flone  there  are  feven  eyes,    either  of  God  the 
-Father,  viewing  it  with  care   and   pleafure,  or  of  the 
church  univerfal,  looking  to  it  by  faith.      Its  gravings 
engraved  by  God,  reprefent  thofe  very  clear  indications 
or  characters,  by  which  he  may  and  ought  to  be  diftin- 
guiihed,  as  one  given  by  the   Father  to  be  a  Saviour; 
among  which  characters  were  thofe  fufferings,  by  which 
he  was   to  be  made  perfe6L      Thefe  things  being  done, 
to  fhew  that  all  the  figns  of  the   Meffiah  were  in  him, 
God  declares,  that  he  would  remove  the  iniquity  of  all  that 
land  (clearly  iignifying  the  whole  world,  according  to 
the  fynecdoche  jufl  explained)  in  one  day,  together  and 
at  once,  in  the  laft  day  of  Chrift's  paflion.       Thus  by 
ChrifVs  fatisfaclion  we  are  taught,  that  deliverance  from 
fin,  and   all  the  happy  effects  of  that  immunity,  were 
purchafed  together  and  at  once  for  all  the  elecl  in  ge- 
neral. 

VIII.  Jt  is  however  certain,  that  true  faving  bene- 
fits are  bellowed  on  none  of  the  elecl,  before  he  be  ef- 
fectually called>  and  actually  united  to  Chrift  by  a  live- 

*   I  Cor.  iii.  xi. 


CHRIST'S  SATISFACTION,  333 

ly  faith  :  but  that  did  not  hinder  Chrift,  by  his  fatisfac- 
don,  from  purchafing    for  all  the  ele£l  at  once,  a  right 
to  thofe  benefits,  in  order  to  their  porTciling  and  enjoy- 
ing them,  in  their  appointed  time.     Nay,  before  aclual 
converfion,  and  the  poffefiTion  of  faving  bleffings,  they 
are  favored  with  no   contemptible   privileges  above  the 
reprobate,  in  virtue  of  the  right  which  Chrift  purchafed 
for  them.;<  Such  as,   i.  That   they  are  in  a  (late  of  re- 
conciliation and  justification*  actively  conlidered^  fads- 
faclion  having  been  made  for  them  by  Chrift,  as  we  fee 
from  2  Cor.  v.  19.     That  is,  that  God  coniiders  them 
as  perfons  for  whom  his  Son  has  fatisfied,  and  purchafed 
a  right  to  eternal  life.-*  2.   That  God  loves  them  with  a 
peculiar  love  of  benevolence,  according  to  the  decree 
of  election;  which    love   of  benevolence  will,  at  the 
time  appointed,  certainly  iffue  in  a  love  of  complafcen- 
cy.     For  as  it  proceeded  from  a  love  of  benevolence, 
that  Chrift  was  given  to  be  their  Saviour ;  fo,  fatisfac- 
tion  being  made,  God,  in  confequence  of  the  fame  love, 
will  form  them,  fo   as  he  may  defervedly  acquiefce  in 
them,  as  fit  objecls  of  his  love  of  complacency:     May 
we  not  refer  to  this,  what   God  fays,  I  have  loved  thcc 
with  an  everlajling  love,  therefore  with  loving -kindnffi 
have  I  drawn  thee  .^t"^.   It  is    the  effecl  of  this  love, 
that  they  are  favored  with  the  means  of  falvation,  the 
preaching    of  the  gofpel,  &c.    accompanied  with  fome 
internal   illumination,   and    fome  incitement  to   good, 
though  not  yet  faving  :  and  that  with  this  defign,  that, 
in  their  own  time,  they  may  be  effectually  converted  by 
thofe   means.  '  4.  Hence  it  likewife  follows,  that  God 
preferves  than,  while  living  under  the  means  of  falva- 
tion, from  the  fin  againit  the  Holy  Ghoit  ;  from  which 
uo  one  is  converted.-*1  5.  And  laftly,  The  Spirit  is  given 

* 

*  See  §  ult  of  this  chap,  \vhere  this  is  further  explainedl 
f  Jcr.  XA.\i.  3. 


334  OF   THE   EFFECT  or 

them,  rendering  thofe  means  effectual,  to  their  aftual 
and  complete  regeneration,  and  uniting  them  to  Chriil 
by  the  infufion  of  faith,  in  order  to  their  enjoying  be- 
nefits truly  faving. 

IX.  As  matters  fiand  thus,  we  may  eafily  gather,, 
what  judgment  we  are  to  form  of  the  notions  of  Armi- 
nius  and  his  followers,  on  this  point.  Arminius  pro- 
pofes  his  fentiments  in  Examine  pr&deftin.  Perkins, 
p.  75,  76.  as  follows  :  u  Let  us  add  to  all  thefe 
things,  by  way  of  conclufion,  the  proper  and  immedi- 
ate efFeci  of  the  death  and  paflion  of  (Thrift.  Now,  it 
h  not  an  actual  removal  of  fin  from  this  or  that  particu- 
lar perfon,  nor  aBual  remiffion  of  fins,  nor  j unification,, 
nor  the  aclual  redemption  of  this  or  that  perfon,  which 
none  can  have  without  faith  and  the  fpirit  of  Chrift  :  but 
the  reconciliation  of  God,  the  irnpetration  of  remiffion, 
j  unification,  and  redemption  before  God  :  hence  God 
now  may,  notwithftanding  his  juftice,  which  is  fatisfied, 
forgive  men  their  fins,  and  beflow  the  Spirit  of  grace 
upon  them  :  though  he  was  really  inclined  before,  from 
his  own  mercy  (for  from  that  he  gave  Chrift  to  be  the 
Saviour  of  the  world)  to  confer  thefe  things  on  finners, 
yet  his  juflice  prevented  the  adual  communication  of 
them.  However,  God  has  ftill  an  entire  right  to  be- 
itow  thofe  benefits  on  whom  he  pleafes,  and  on  what 
conditions  bethinks  proper  to  prefcribe.*  And,  on  the 
contrary,  if  we  agree  to  fuch  a  method  of  mediation,  as 
you,  Perkins,  feem  to  approve  of,  namely,  that  the 
fins  of  all  the  ele6t  were  actually  removed  from  them, 
and  laid  upon  Chrift,  who,  having  fuffered  for  them, 
did  actually  deliver  them  from  punifhment;  and  that 
obedience  was  required  of  him,  who  accordingly  per- 
formed it,  and  thereby  merited  eternal  life,  not  for 
himfelf,  but  for  them  ;  no  otherwife  than  if  we  ourfelves 
had  appointed  this  Mediator  in  our  rooai^  and  by -him 


CHRIST'S  SATISFACTION. 

had  paid  our  debts  to  God  ;  we  mud  now  likewife  be- 
lieve, that,  according  to  the  very  rigour  of  God's  juf- 
tice  and  law,  freedom  from  punifliment  and  eternal-life 
are  due  to  the  cleft,  and  that  they  may  demand  thefe 
benefits  from  God,  in  right  of  payment  and  purchafe 
made,  and  yet  God  have  no  manner  of  right  to  demand 
of  them  faith  in  Chrift,  and  converfion  to  God,'*  But  it 
is  not  eafy  to  fay  with  'how  many  abfurdities  this  opi- 
nion is  charged.  I  will  confute  it  only  by  one  argu- 
ment, but  a  very  cogent  one,  and  taken  from  the  apof* 
tolic  writings.  The  righteoufnefs  wrought  out  by  Chrift 
is  not  ours,  as  wrought  out,  but  as  imputed  to  us  by 
faith,  fo  that  faith  itfelf  is  faid  to  be  imputed  to  us  for 
righteoufnefs,  Rom.  iv.  5."  Thus  far  Arminius,  whpfe 
very  words  almoft  we  have  exhibited,  omitting  only 
thofe  which  are  not  to  the  purpofe  in  hand/  His  fol- 
lowers have  things  of  the  like  nature,  in  their  Script® 
Synodal'ia,  adding,  that  the  knpetration  is  fuch,  that, 
"  from  the  nature  of  the  thing,  it  may  remain  entire, 
and  be  every  way  perfecl,  though  there  were  none  to 
apply  to  it,  or  none  to  enjoy  the  benefit  of  it." 

X.  There  are  many  things  in  this  difcourfe,  which 
are  confident  neither  with  fcholaftic  accuracy,  nor  with 
the  other  tenets  of  the  Remonftrants,  nor  with  theologi- 
cal truth  :  which  we  are  now  to  (hew  in  order.  *  i.  Ar- 
minius  does  not  fpeak  accurately,  in  faying,  that  the 
proper  effecl:  of  the  death  and  pafiion  of  Chrift  is  not  the 
a&ual  remiflion  of  fins,  nor  juftification,  nor  aclual  re- 
demption of  this  or  that  peribn,  &c.  but  the  impetra- 
tion  of  remiflion,  juftification,  and  redemption  before 
God.  For  the  members  of  this  diftinclion  are  not  pro- 
perly oppofed  :  to  actual  remiflion,  and  to  aftual  jufti- 
fication,  is  not  oppofed  the  impetradon  of  remiflion  and 
of  j unification  ;  but  a  poflibie  remiflion,  and  a  poffible 
juftification.  And  thus  Aramius  ought  to  have  expref- 


Or   THE   EFFECT  OF 

fed  himfelf,  if  he_  would  have  fpoken  accurately  and 
fairly..-  a.  Nor  is  it  an  accurate  way  of  fpeaking,  to 
fay,  that  the  effeft  of  the  paffion  and  death  of  Chrift  is 
impetration  of  remiffion  and  of  jujiification.  He  ought 
to  have  faid,  it  is  remiffion  and  juftification  i tfe If,  \v hat- 
ever  that  be.  For  fo  Arminius  himfelf  hath  taught  us 
to  fpeak  with  accuracy,  p.  72.  "  A  diftinftion  may  be 
made  between  the  aft,  by  which  reconciliation  is  obtain- 
ed,  and  the  effcft  of  that  act,  which  is  reconciliation. 
The  aft  impetrating  reconciliation,  is  the  offering  which 
Chrift  made  on  the  crofs  :  the  effeft  is  the  reconciliation 
kfelf."  And  fo  he  ought  to  have  faid  here  :  in  the  death 
and  paffioa  of  Chrift,  the  impetrating  aft  is  that  volun- 
tary fufception  of  all  kinds  of  fufferings,  which  he  under- 
took both  from  his  love  to  God  and  men.  The  effeft 
is  remiffion  and  j  unification.  The  impetrating  aft  is 
the  fatisfaftion  of  Chrift.  The  effeft  is.  immunity  from 
debt.  In  this  manner  Arminius  fpoke,  before  he  had 
degenerated  to  worfe  opinions.*  "  The  effefts  of  the 
prieftly  office  are  reconciliation  with  Cod,  impetration 
of  eternal  redemption,  remiffion  of  fins,  the  Spirit  of 
grace,  and  eternal  life."  *-  3.  Nor  has  that  expreffion  a 
juft  meaning,  at  leaft  it  is  not  accurate,  that  it  is  by 
means  of  the  paffion  of  Chrift,  God  canforgivs  fins  :  as 
iffomenew,  fome  greater,  and  more  extenfive  power 
of  God,  was  the  effeft  of  the  fufferings  of  Chrift.  The 
power  of  God  is  infinite,  and  altogether  incapable  of 
increafe.  And  then  what  is  impetrated  from  any  one, 
ought  previoufly  to  be  in  his  power.  The  Remon- 
ftrants  have  more  accurately  exprefTed  their  fentiments 
in  their  Synodalia,  in  thefe  words  :  "  The  effeft  of  re- 
conciliation or  propitiation,  is  the  impetration  of  divine 
grace,  that  is,  reftitution  to  fuch  a  date,"  &c.  So  that 

*  Difputat.  p.  ivat.  xxxv.  §  7. 


CHRIST'S   SATISFACTION.  /  337 

&  change  in  our  ft  ate,  and  not  an  increafe  of  God's  pow- 
er, is  the  effect  of  the  fatisfaction  of  drift. 

XI.  Befides,  Arminius  is  in  this  difcourfe  confident, 
neither  with  himfclf,  nor  with  his  adherents.  Not  with 
himfdf:  for  his  whole  defign  is  to  (hew,  that  the  pro- 
per and  immediate  effe6t  of  the  death  of  Chrift,  is  only 
a  poffibility  of  remiffion  of  fin  ;  and  yet  he  afferts,  that 
the  proper  effecl  of  the  death  of  Chrift  is  the  reconcili- 
ation of  God,  and  the  impetration  of  remiffion,  juftifi- 
cation,  &c.  But  how  do  thefe  things  agree,  feeing  a 
poffibility  of  remiffion  of  fins  may  confift  with  a  perpe- 
tual enmity  between  God  and  men  ?  What  kind  of  re- 
conciliation is  that,  which  does  not  hinder  an  eternal  en- 
mity from  ilill  fubfifting  ?  What  fort  of  impetration  of 
remiffion  is  that,  if  neverthelefs  it  be  poffible,  that  fins 
may  never  be  pardoned  ?  Nor  does  Arminius  here  bet- 
ter agree  with  the  hypothecs  of  his  followers ;  who  ex- 
prefsly  deny,  that  God  cannot,  on  account  of  his  via- 
dictive  juftice,  remit  fins  without  a  previous  fatisfac- 
tion. I  now  omit  mentioning  the  laboured  difputation 
of  Vorftius  on  this  head  againil  Sibrandus  Lubbertus. 
Thus  the  Remonftrants  profefs,  in  exprefs  terms,  in 
their  apology,  p.  466.  drawn  up  in  the  name  of  all, 
46  That  to  fiippofe  the  vindictive  juftice  of  God  to  be 
fo  effential  to  him,  that,  in  virtue  of  it,  he  is  bound  and 
neceffitated  to  puniili  fins,  is  highly  abfurd  and  unwor- 
thy of  God." 

XII.  From  this  alfo  a  very  evident  confequence  may 
be  inferred,  that  the  death  and  fufferings  of  Chrift  were 
in  vain,  and  without  any  fruit  or  effect  :  which  I  thus 
demonftrate.  If  there  is  in  God,  even  before,  andex- 
cluiiveof  the  fatisfaclion  of  Chrift,  a  power  of  remit- 
ting fins,  notwithftanding  his  vindiQive  juftice,  Chrift 
has  therefore  done  nothing,  by  fuffering  and  dying,  in 
VOL.  I,  T  t  • 


538  OF   THE  EFFECT  o? 

order  to  the  exigence  of  fuch  a  power  in  God.  But 
the  Remonftrants  ftrertuoufly  fay,  declare,  and  maintain,, 
that  God  can,  without  fatisfa&ion,  and  without  the  vio- 
lation of  his  effendal  juftiee,  let  fins  go  unpuniflied; 
and  they  cry  out,  that  the  contrary  is  highly  abiurd  : 
Chrift  therefore  procured  nothing  by  his  .death.  For 
what  he  is  faid  to  have  obtained  by  it,  did  already  ex- 
id  without  it.  "  God  could  have  faved  us  without  the 
•fatisfaclion  of  Chrift;  but  did  not  chufe  to  do  it,"  fays 
Corvinus.* 

XIII.  In  a  word,  this  aflertion  of  Arminius  is  incon- 
fiftent  with  theological  truth.  For,  i.  The  fcrip'ture  no 
where  teaches,  that  the  fruit  of  Chrift's  death  is  a  pofl:- 
bility  of  the  remiffion  of  fins  :  nor  is  one  paffage  of 
fcripture  produced  by  Arminius  to  that  purpofe.  But 
to  fpeakof  the  fruit  of  Chrift's  death  without  fcripture, 
is  untheologkal/  2.  Nay,  the  fcripture  aflerts  the  con- 
trary, as  we  have  at  large  fhewn,  $3,  4,  5.  •'  3.  It  is 
alfo  contrary  to  all  reafon  to  fay,  that  the  proper  effe6l 
of  Chrift's  moft  perfect  fatisfa&ion  was,  that  God  might 
let  the  captive  go  free,  yet  fo  that  the  captive  might  al- 
ways remain  in  prifon,  and  be  liable  to  pay  the  debt. 
How  abfurd  is  it,  that  God  fhould  receive  full  fatisfac- 
tion  by  the  death  of  his  Son,  for  the  fins  of  any  particu- 
lar perfon,  and  yet,  notwithstanding  this  plenary  fatisfac- 
tion  of  Chrift,  that  man  is  to  be  fent  to  eternal  fire, 
there  to  fatisfy,  in  his  own  perfon,  for  thofe  very  fins, 
which  Chrift  had  fully  fatisfied  for  already  ?  4-  Such  a 
bare  poffibility  of  remiffion,  which,  from  the  nature  of 
the  thing,  may  never  become  actual,  overturns  the  un- 
changeable covenant  between  the  Father  and  the  Son; 
the  fum  of  which  Arminius  himfelf  has  well  exprefied  in 
his  oration  on  Chrift's  priefthood,  p.  14,  "  God  ie- 

» 
*  Ceafvua  an*tow-  Molinzi,  p<  436, 


CHRIST'S   SATISFACTION.  339 

quired  of  Chrift,  that  be  fhould  make  his  foul  an  offer- 
ing for  fin,  give  his  flefh  for  the  life  of  the  world,  pay 
the  price  of  redemption  for  the  fins  and  captivity  of 
mankind  ;  and  proniifed,  if  he  did  fo,  that  he  fhould  fee  . 
his  feed,  and  become  an  eternal  prieft.  The  prieft 
accepted  this  condition,"  Sec.  Chrift,  re-lying  on  this 
infallible  promife,  did  willingly  give  himfelf  up  to 
death.  But  from  this  affertion  of  Armiriius  and  the 
Remonftrants,  it  was  poflible,  that  Chrift,  after  hav- 
ing paid  the  ranfom,  fliould  fee  no  feed,  be  a  king 
without  any  kingdom  of  grace,  an  everlafting  father 
without  any  children,  a  bridegroom  without  a  bride,  a 
head  without  a  body.  All  which  are  mod  abomi- 
nable. 

XIV.  Arminius,  however,  defends  his  opinion  by 
three  arguments.  The  firft  is  this  :  "  God  has  full  right 
to  impart  thofe  benefits,  to  whom  he  thinks  proper,  and 
on  what  conditions  he  is  pleafed  to  preferibe."  Whence 
it  follows,  that  Chrift  has  not  merited  the  bellowing 
thofe  benefits  actually  upon  any  one ;  for  this  is  the  ten- 
dency of  thefe  words  of  Arminius.  I  anfwer,1  i.  We 
deny,  that  it  is  left  entire  to  God  not  to  impart  thofe  be- 
nefits, which  Chrift  has  merited,  to  thofe  for  whom 
he  died.  God  had  entire  right  to  appoint  the  perfons 
for  whom  Chrift 'was  to  die  :  but,  this  appointment  be- 
ing once  fettled,  God  is  not  at  liberty  not  to  give  that 
grace  and  glory  $  which  was  purchafed  by  the  death  of 
Chrift,  to  thofe  for  whom  he  died.<x  2.  Arminius  is 
further  miftaken,  when  he  fays,  that  God  had  a  full 
right  to  impart  thofe  benefits  on  what  conditions  he 
pleafed  to  preferibe,  fuppofmg,  that  the  performance  of 
thefe  conditions,  namely,  faith  and  repentance,  or  the 
grace  neceflary  to  the  performance  of  them,  was  no; 
among  thofe  blcilings  which  Chrift  had  merited  for  us 
by  hi*  paffion.  For  it  was  contained  in.  .that  compact 


340  OF    THE   EFFECT   or 

between  the  Father  and  the  Son,  according  to  which 
(Thrift  gave  hirnfelf  up  to  death,  that  all  adult  perfons 
fhould,  in  the  way  of  faith  and  repentance,  arrive  at  the 
faving  enjoyment  of  the  other  blcdings  of  it  :  nor  can 
any  other  conditions  be  now  fettled  by  agreement.  Be- 
fides,  it  was  alfo  fixed,  that  the  Father  fhould,  from  the 
confideration  of  Chrift's  merit,  grant  the  Spirit  of  grace 
for  faith  and  repentance,  to  thofe  for  whom  Chrift  had 
died,  as  we  have  feen  Arminius  himfelf  orthodoxly  rec- 
koning the  Spirit  of  grace  among  the  effefts  of  the  facer- 
dotal  office  of  Chrift.  For,  feeing  God  hath  blejfed  us 
-with  all  fpiritual  blejfings  in  Ckrify*  that  is,  thro'  and 
for  the  merits  of  Chrift,  and  the  gift  of  faith  is  one  of 
the  moft  excellent  of  thefe  bleffings,t  that  likewife  cer- 
tainly comes  to  us  on  account  of  his  merits. *  3.  Nor  is 
it  agreeable  to  fcripture-language,  to  fay,  that  faith  and 
repentance  are  requiiite  conditions,  before  any  effects  of 
Chrift's  death  are  communicated  to  a  perfon.  Certain- 
ly, they  are  not  required  previous  to  our  regeneration 
and  vivification  from  the  death  of  (in,  and  our  deliver- 
ance from  this  prefent  evil  world,  which  are  reckoned 
among  the  effecls  of  Chrift's  death  by  Paul.J  We  may 
therefore  fay,  if  you  will,  that  thefe  are  conditions  pre~ 
requifhe  for  applying  to  our  conferences  that  confola- 
tion  purchafed  for  us  by  the  death  of  Chrift,  yet  fo  that 
from  the  merit  of  Chrift  grace  flows,  that  is  powerfully 
and  abundantly  effectual  to  perform  thofe  conditions. 

XV.  Arminius's  fecond  argument  is  this.  "  If  the 
aQual  remidion  of  fins,  &c.  be  the  effect  of  Chrift's 
death,  we  muft  then  allow7,  that,  according  to  the  very 
rigour  of  God's  juftice  and  law,  both  an  eternal  life  and 
an  immunity  from  punifhment,  are  due  to  the  elect,  and 
that  therefore  they  are  entitled  to  a(k  thofe  benefits  of 

*  Eph.  i.  3.     f  F&l-  i-  29.     J  Eph.  ;i.  ^  and  Gal.  I  4. 


CHRIST'S  SATISFACTION'.  34* 

Cod,  in  right  of  the  payment  and  ptirchafe  made  ;  with- 
out God's  having  any  right  to  require  of  them  faith  in 
Chrift  and  converfion  to  God."  I  anfwer,  i.  We  arc 
wholly  of  opinion,  that  one,  who  is  renewed,  may 
come  boldly  to  the  throne  of  grace  and  afk  for  thofe  blef- 
iings,  at  God's  hand,  in  right  of  the  paymem  and  pur- 
chafe  made  by  Chrift,  For  why  mould  we  not  venture 
to  afk  of  God,  that  he  would  perform  for  us  what  he  was 
pleafed  to  make  himfelf  a  debtor  for  to  his  Son  and  to 
his  merits?  This  is  the  PARR^ESIA,  or  boldnefs  of  our 
faith,  to  expecl  the  crown  of  righteoufnefs  from  God, 
as  a  merciful  and  gracious  giver,  in  refpecl  of  our  un 
worthinefs,  but  as  a  juft  judge,  in  refpecl  to  the  merits 
of  Chrift.*  2.  Tis  an  invidious  reflection  of  Arminius, 
to  fay,  "  without  God's  having  any  right  to  require  of 
us  faith  in  Chrift,  and  converfion  to  himfelf."  For  it  is 
impolnble,  that  thefe  things  mould  not  be  performed  by 
him,  who  approaches  to  God,  to  afk  thofe  bleflings. 
For  how  can  any  aflv.  thofe  benefits  from  God  in  the 
name  of  Chrift,  without  faith  in  God  and  Chrift,  and 
without  converfion  to  the  Father  and  the  Son  ?  3.  Let 
us  fpeak  plainly.  If  we  admit  of  Chrift's  fatisfaction, 
and  of  the  ratification  of  the  covenant  of  grace,  and  the 
New  Teftament,  then  God  can,  by  no  right,  require 
faith  and  converfion  from  the  elect,  as  conditions  of  the 
covenant  of  grace,  in  the  fenfe  of  Arminius  and  the  Re- 
monftrants;  namely,  (i.)  As  to  be  performed  by  us, 
without  grace  working  them  in  us  fupernaturally,  effec- 
tually, and  invincibly.  (2.)  As,  by  fome  gracious  ap- 
pointment of  God,  coming  in  the  place  of  that  perfect 
obedience  to  the  law,  which  the  covenant  of  works  re- 
quired. For  in  this  manner  Arminius  explains  thele 
things ;  that,  inftead  of  perfect  obedience,  which  th.* 

*  a  Tim.  i>.  8. 


342  OF    TSE   EFFECT   or,   ^fr. 

covenant,  of  works  required,  the  a£t  of  faith  fucceeds^ 
in  the  covenant  of  grace,  to  be,  in  God's  gracious  ac- 
count, irr.puted  to  us  for  righteoufnefs,  that  is,  .to  be 
our  claim  of  right  to  afk  eternal  life.  But  the  nature  of 
the  covenant  of  grace  admits  of  no  fuch  conditions, 
however  framed,  on  which  to  build  a  right  to  life  eter- 
nal, either  from  the  juftice,  or  the  gracious  eflimation 
of  God.  And  thus  far  Arminius  concludes  well,  if  the 
Mediator  has  fo  fatisfied  for  us,  as  if  w«  ourfelves  had 
by  him  paid  our  debts,  no  condition  can,  by  any  right, 
be  required  of  us,  which,  in  any  refpefl:,  can  be  rec- 
koned inilead  of  payment.  The  whole  glory  of  our 
right  to  eternal  life,  ought  to  be  purely  afcribed  to  the 
alone  merit  of  our  Lord  ;  and,  on  no  pretence,  be  tranf- 
ferred  to  any  one  of  our  acls. 

XVI.  There  is  {till  one  argument,  which  Armintus 
imagines  to  be  very  cogent.  c;  The  righteoufnefs^  fays 
he,  "  wrought  out  by  Chrift,  is  not  ours,  as  wrought 
out,  but  as  imputed  to  us  by  faith."  I  anfvver,  i. 
What  does  Arminius  infer  from  this  ?  Does  he  con- 
clude, that,  befides  the  fatisfac~!ion  of  Chrift,  faith  is 
alfo  neeeffary  to  falvation  ?  And  what  then  ?  Therefore 
Chrift  did  not  obtain  for  us  the  aQual  remiffion  of  fins* 
We  deny  the  confequence.  For  faith  is  not  confidered 
as  impetrating,  but  as  applying  the  irnpetrated  remidion. 
And  as  the  prcfuppofed  object  of  laving  faith  is  remif- 
lion,  already  irnpetrated  for  all  the  elecl  by  Chrift,  it 
mud  certainly  be  the  proper  effc6l  of  the  death  of  Chrift* 
52.  This  righteoufnefs  of  Chrift  was  really  his,  as  it  was 
wrought  out  by  him  ;  and  it  is  ours,  as  it  was  wrought 
out  for  its  ;  therefore,  in  a  found  fenfe,  even  ours  be- 
fore faidi,  being  the  meritorious  caufe  of  that  grace, 
which  is  effeclual  to  produce  faith  in  us.  It  is  ours,  I 
fay,  in  refpeft  bright,  becaufe,  both  in  the  decree  of 
God  the  Father,  and  the  purpofe  of  the  Son,  it  was 


Or  THE  NECESSITY  OF,  tfc. 

brought  out  for  us,  and  in  the  appointed  time  to  be 
certainly  applied  to  us :  though  it  was  not  yet  ours  by 
fQ/ftJfiori,  as  to  our  aclual  tranflation  from  a  ftate  of 
wrath  to  a  (late  of  grace,  and  our  acknowledgment  and 
fe^fe  of  fo  great  a  benefit  vouchfaled  unto  us.  The 
cliftinBion  between  active  and  paffive  juftification  is  well 
known.*  The  former  is  that  fentence  of  God,  by  which 
he  declares  his  having  received  fadsfaclion  from  Chrilt, 
and  proaoitnces,  that  all  the  elecl  are  made  free  from 
guilt  and  obligation  to  punimment,  even  before  their 
faith,  fo  far  as  never  to  exatl  of  them  any  paymem. 
The  latter  is  the  acknowledgment  and  fenfe  of  that  mo£ 
fweet  i'entence,  intimated  to  the  conference  by  the  Ho- 
ly Spirit,  and  fiducially  apprehended  by  each  of  the 
cleft.  The  one  precedes  faith,  at,  leaft  as  to  that  gene- 
ral article,  which  we  juft  propofed  ;  the  other  folows 
it.  And  thus  we  have  defended  the  value  and  efficacy 
•  of  Chrift's  fatisfaclion  agauift  the  cavils  of  Arminius. 

*  Others  diftinguifli  the  jufliflcation  of  the  e!e&,  into  that  which 
is  decretive,  virtual,  and  adlual.  The  firft  is  God's  eternal  pur- 
pofe  to  juftify  fmners  in  time,  by  the  righteoufnefs  of  Chrift  ;  but 
God^s  eternal  purpofe  to  juftify  the  elecl  is  one  thing,  and  the  exe- 
cution of  it  another.  There  was  aLfo  a  virtual  juiiidcation,  upoa 
Chrift's  having  made  fetisfaction  ;  and  juftiilcation  is  actual,  when 
the  elect  fmner  is  enabled  to  believe  in  the  Son  of  God,  and  by 
fuith  is  united  to  him.  See  book  iii.  chap.  viii.  §  57,  &c. 


C  II  A  P,     VIII. 

Of  the  Ntctjjlty  of  Ghrifis  Sati*faftior»a 


H 


AVING  explained,  from  fcripture,  the  value  of 
the  fatisfaclion  qf  our  Lord  Jefos  Chrift,  to  his  own 


344  F    1HL   NLCLSSITY    o? 

glory,  and  for  the  confutation  of  the  ekcl,  it  will  not 
be  unfeafonahle  to  treat  of  the  ncceffity  of  this  fatLsfac- 
tion  ;  as  what  we  have  fhewn,  f  11.  from  the  apology 
of  the  Remonftrants,  naturally  leads  to  this.  And  here 
we  chufe  not  to  (late  the  controvcrfy  in  the  manner,  we 
obferve,  the  otherwife  great  Chamier  has  done  in  his 
Panftratia  ;  namely,  whether  God  could  not,  by  an  acl  of 
Jus  abfolute  power i  grant  remijjion  of  fin ,  without  any 
fatisfa&ion.  We  are  not  willing  to  enter  into  any  dif- 
pute  about  the  abfolute  power  of  God  ;  fince  the  confi- 
deration  of  that  feems  not  to  fuit  this  prefent  controvcr- 
fy. For  this  debate  is  not  to  be  explained,  and  finally 
determined  from  the  attribute  of  the  power  of  God  ;  but 
from  thofe  of  his  holinefs,  jwfticc,  and  the  like.  Some, 
when  they  confider  the  power  of  God  alone,  affirm  eve- 
ry thing  about  it  :  not  reflecting,  that  God  can  do  no- 
thing but  confidently  with  his  juitice,  holinefs,  veracity, 
wifdom,  immutability,  in  a  word,  with  all  his  other 
perfections.  The  lawyer  Papinian*  has  faid  well  con- 
cerning a  good  man  :  "  that  we  are-to  believe,  that  he 
neither  does  nor  can  do  any  thing  prejudicial  to  piety, 
reputation,  modefty,  and  in  general,  that  is  contrary  to 
good  manners."  This  certainly  ought  much  more  to 
be  affirmed  of  the  great  God,  that  whatever  is  not  a  dif- 
play  of,  or  whatever  throws  a  flur  on,  any  perfection 
or  on  the  glory  of  God,  cannot  be  the  work  of  God. 
Origen  has  j udicioufly  pleaded  this  caufe  againft  Celfus. t 
"  According  to  our  opinion,  God,  indeed,  can  do  all 
things,  confidently  with  his  Deity,  wifdom,  and  good- 
nefs.  But  Celfus  (not  underftanding,  how  God  may  be 
faid  to  do  all  things)  affirms,  he  cannot  will  any  thing 
unjuft,  granting  he  can  do  what  is  fo,  but  not  will  it. 
But  we  fay,  that  as  what  is  capable  of  imparting  its  na- 

*  ff.  lib.  xxviii,  tit.  7  leg.  15.          f  lib,  in.  p.  154. 


'CHRIST''*  SATISFACTION.  345 

ttiral  fv/eetnefs  to  other  things,  cannot  embitter  any 
thing,  bccaufe  that  would  be  contrary  to  its  nature  > 
nor  as  what  naturally  enlightens,  can,  as  fuch,  darken  : 
fo  neither  can  God  aft  unjuftly.  For  the  forcer  of  act- 
ing unjyjily  is  contrary  to  his  'very  Deity,  and  to  every 
power  that  can  be  afcribed  to  God,"  And  therefore  we 
think  it  very  unbecoming,  on  every  queflion  about  the 
rnoft  facred  right  of  God,  to  bring  his  abfolute  power 
on  the  ilage.  We  would  rather  (late  the  controverfy 
thus  :  namely,  whether  God's  requiring  Chrift  to  give 
him  fatisfaclion,  before  he  reftore  Tinners  to  his  favor, 
was  owing  to  the  mere  good  pleafure  of  the  divine  will ; 
or  whether  the  natural -bolinefs,  thejuftice,  and  the  like 
effential  perfe&ions  of  God,  which  he  cannot  poflibly 
part  with,  required  a  fatisfaCtion  to  be  made  ?  We 
judge  the  laft  of  thefe  to  be  more  true  and  fafe»  , 

II.  In  the   preceding  book,  chap.    v.  $  19.  £:  feq. 
we  proved  at  large,  that  the  very  nature  and  immutable 
right  of  God  could  not  let   fin  go  unpunifhed;  which 
we  may  now  lay  down  as  a  foundation.     At  -pre  fern,  we 
will  fubjoin  other  arguments  more  nearly  relating  to  the 
fatisfaftion  of  Chrift  itfelf. 

III.  And^/fr/?,  we  may  certainly  form  no  contemp- 
tible argument  from  the  event,  and  a  pojltricri.     For  as 
God  does  notncedlefsly  multiply  beings,  what  probable 
reafon  can  be  ailigned,  why,  without  any  necellity,  he 
fhould  make  his  beloved   Son,  in  whom  he  was  well 
pleafed,  a  curfe  for   us  ?  Let  us  infift  a  little  on  this 
thought.     The  infinite  wifdom  of  God  contrived  the  ad- 
mirable union  of  the  human  nature  with  one  of  the  di- 
vine perfons  :  fo  that  God  himfelf  might  be  faid  to 
obey,  to   fufier,   to  die,  in   a  word,   to  make   fatisfac- 
tion.      That  perfon  was  holy^  harmlefs,  and  undejikd^ 
the   man  of  God's    delight,    his  orUy    begotten  and 

VOL.  I.  V  v 

/•::• 


Or      THE     NECESSITY     OF 

only  beloved  Son.  Him  the  mod  afflBionate  Father 
expofed  to  the  moil  ignominious  reproaches,  to  the 
mod  cruel  fufferings,  and  to  an  accurfed  death,  as  a 
ranibm  for  the  redemption  of  finncrs.  Thefe  fufFer ings- 
he,  a  long  time  before,  predicted  in  various  obfcure 
ways,  and  ailb  prefigured  by  the  \vhole  train  of  facrifi- 
ces  appointed  by  Moles.  He  permitted  the  world,  after 
fo  many  other  crimes,  to  be  flained  with  the  guilt  of 
Deicide  (from  the  view  of  which  the  very  fun  withdrew 
his  rays)  a  crime,  indeed,  truly  inexpiable,  and  in  the 
guilt  of  which  the  whole  Jewifh  nation  was  involved. 
Would  not  all  this,  to  fpeak  with  reverence,  feem  a 
kind  of  folemn  farce,  if  God,  by  a  fingle  breath,  could 
difpel  all  our  (his  as  a  cloud  ?  Is  it  not  contrary  to  the 
goodnefs,  the  wifdom,  and  holinefs  of  God,  without 
any  necefiitr,  and,  to  fpeak  fo,  in  a  mere  arbitrary  way, 
to  proceed  in  thib  manner  ?  If  he  could  have  reached  his 
end  in  a  direct  and  compendious  way,  why  did  he  take 
iuch  a  wide  and  perplexed  compafs  ? 

IV.  I  would  not  have  any  reply  here,  that  God  acted 
in  this  manner,  in  order  to  manifell,  that  his  infinite 
right  or  authority  over  the  creature  was  fuch,  that  he 
might  mflicl  the  -mod  grievous  torments  even  on  the  in- 
nocent.      If  God  pleafes  to  claim  that  right  and  autho- 
rity to  himfelf,  furely,  he  fcarce,  if  ever,  has  made  ufe 
of  it.     If  at  any  time  he  has  done  fo,  it  was  in  fufferings 
of  a  far  more  gentle  and  mild  nature,  than  what  jefus 
Chrift  our  Lord  underwent.       In  a  word,  if,  for  the 
difplay  of  that  right,  he  might  at  times  inflicl  fuch  grie- 
vous torments,  yet  he  would  with-hold  his  hand  from  his 
moft  beloved  and  only  Son,  in  whom  he  fo  clearly  tef- 
dfied  that  he  was  well  pleafed. 

V.  To  infill  upon  it,  that  the  whole  of  this  affair  was 
otherwife  ordered  by  the  arbitrary  will  of  God,  for  con- 
firming the  faving  doclrine  of  Chrift,  by  this  exemplary 


CHRIST'S   SATISFACTION.  317 


martyrdom,  is  contrary  both  to  reafon,  fcripturc,  and 
experience.  For  God  had  many  other  means,  of  a  far 
more  eafy  nature,  by  which  he  could  confirm  the  doc- 
trine of  falvation,  than  by  the  dreadful  pafiion  of  his  be- 
*  k>ved  Son.  And  the  fcripture  (hews  us  that  this  was 
done  by  Chrift's  miracles,  accompanied  with  his  mod 
efie&ual  preaching,  and  the  native  demon  ft  ration  oFthe 
truth  (hewing  the  divinity  of  his  doclrinc  ;  by  which 
things  he  approved  himfelf  to  John's  difciples,*  and  even 
to  the  whole  multitude. t  And  laftly,  we  gather  both 
from  fcripture  and  experience,  that  the  crofs  of  Chrid 
was  unto*  the  Jtus  -a  /hMdling-block?.  and  unto  the  Greeks 
fooli/knefs.^ 

VI.  Nor  ar.e  we  to  a  fieri,  that  it  was  ncceffary  we 
fhould  be  taught  in  fo  laborious  a  manner,  or  even  by 
the  very  example  of  the  Son  of  God,  that  it  is  through 
many  tribulations  we  are  to  enter  into  the  kingdom  of 
heaven.  For,  if  nothing  elfe  was  intended,  we  might 
have  been  fufficiently  taught  all  this,  by  the  examples  cf 
other  martyrs.  And  then,  of  the  thoufands  of  thofe 
who  are  faved,  there.is  fcarce  one,  who,  in  the  way  ta 
falvation,  fecluding  the  curfe  of  God,  has  been  called 
to  fuffer  fo  many  dreadful  and  great  indignities  as  Chrift 
did.  Why  then  were  we  all- to  be  taught,  by  the  exam- 
ple of  the  Son  cf  God,,  that  the  gate  of  heaven  is  on  no 
otjier  terms  open,  but  by  palling  through  thofe  hard  fuf- 
ferings  ?  Unlefs  we  fay,  that  fa,tisfa&ion  was  made  to  the 
juflice  of  God  by  the  fufferings  of  Chrift-,.  and.  that  irt 
no  other  way  fatisfaftion  could  be  made  thereto  ;  there 
can  no  other  juft,  holyr  and  wife  reafon-,  and  worthy  of 
God,  be  ever  afligned  for  thera.  Certainly,  for  my 
own  part,  I  never  remember  to  have  heard  of  any. 

*  Hatth.  xa.  5..  f  Luke  vii.  16.  and  Johnvi.  14* 

f   i  Cor.  i.  23. 


34$  ^ F     T  H  £     N  £C  E  S  S  I T  T    O  F 

VII.  If  any  affirm,  that  no  fatisfaction  was  neceffary* 
on  account  of  the  juflice  of  God,  but  that  he  exacted  it 
on  account  of  feme  other  perfections,  namely,  to  de- 
clare his  power  and  will  to  punifh  fin,  which  he  might 
fuffer  to  go  unpunifhed  :  I  anfwcr,  fuch  power  ai>d  will 
are  fcarcely  to  be  called  perfections  in  God  ;  feeing 
Chrifl*  reckons  God's  mercy,  long-fullering,,  and 
bounty  towards  men,  even  the  unj-uft,  among  his  per- 
feclions.  Which  would  certainly  be  moil  laudable,  if 
God  could,  at  pleafure,  let  fin  go  unpunimed,  and  if 
that  impunity  was  nowife  inconfiflent  with  his  mod  holy 
nature,  and  lav/,  which  is  the  tranfcript  of  that  nature. 
Nay,  if  God  can,  confidently  with  his  higheft  glory^ 
not  punifh  fin,  it  might  be  queried  whether  he  can,  con- 
fiftently  with  this,  infli6t  punifhment  at  all  :  becaufe,  in 
that  cafe,  he  feems  to  afflicl:  the  finner  without  a  reafon, 
and  ill-treat  the  work  of  his  hands.  But  to  do  any  thing 
without  a  reafon,  can  on  no  account  be  for  the  hoaor 
of  God. 

VIII.  Perhaps,  fome  will  judge  it  the  fafeft  eourfe, 
^liot  to  intrude  into  the  depths  of  the  unfearchable  wif- 
dom  and  infinite  power  of  God,  and  to  fay,  God,  in- 
deed, was  pleafed  for  wife  and  good  rcafons,  tho'  known 
to  himfelf  alone,  to  fet  us  at  liberty,  on  no  other  terms, 
but  by  the  fatisfaction  of  his  Son  :  but  yet  could,  in  a 
far  different  way,  bring  us  to  falvation,  nay,  and  re- 
deem us  by  a  word  or  figru  And  indeed,  the  great  Au- 
guftine  formerly  fpoke  in  this  (train.  "  God  could  have 
done  all  things,  had  he  fo  willed  :  but  did  not,  and  that 
for  wife  reafons,  though  unknown  and  incomprehenhble 
to  us :  but  though  he  had  done  otherwife,  yet  he  would 
equally  have  difpleafed  your  folly. "t  And  again,  Let 
us  maintain,  that  this  method,  by  which  God  fees  pro- 

*  Matth.  v.  45,  48..  f  Ds  agoae  Chrifliano. 


•  ':„-         CHRIST'S    SATISFACTION.  349 

per  to  deliver  us,  by  a  Mediator  between  God  and  men,, 
the  man  Chrift:  Jefus,  is  perfectly  good  and  for  the  ho- 
nor of  God  :  but  alfo5  let  us  acknowledge,  that   God 
was  at  no  lofs  for  another  poffible  method,  as  all  things 
are  equally  iubje£t  to  his  power  :  but  yet  none  was  more 
adapted  to  deliver  us  from  our  mifery,  neitherwasany  ne- 
cefTary."*     I   am  certainly  much  pleafed  with  that  ex- 
treme modefty,  by  which  we  dare  not  determine  any  thing 
ralhly  concerning  the  reafons  and  ends  of  the  aclions  of 
God  ;  nor  judge  inconliderately  about  his  ways,  becaufe 
there  is  that  in  them,  the  reafons  whereof  our  ignorance 
cannot  unfold;  nay,  which  fecms  to  our  preiiunptuous 
folly  to  be  againfi  rcafon.    But  when  we  are  able  to  know 
and  give  fuch  reafons  for  the  divine  conduct,  as  tend  to  fet 
the  glory  of  his  adorable  juftice,  wifdom,  holinefs,  and 
goodnefs  in  the  cleared  point  of  light ;  it  is  no  longer  mo- 
defty, but  rather  tends  to  darken  the  glory  of  the  perfec- 
tions of  God,  not  to  acknowledge  them  ;  which  is  the  cafe 
here.  The  reafon,  why  God,  willing  to  fave  elecl  finners, 
chofe  to  do  it   by  the  fatisfaclion  of  his  Son,  is,  be- 
caufe, in  his  wifdom,  he  few  no  other  way,  by  which 
fatisfatlion  could  be  made  to  his  e  (feudal  holinefs  and 
juftice.      And  by  affirming  this,  we  derogate  nothing 
from  the  power  of  God,  who  doubtlefs  cannot  but  a£t 
agreeably  to  his  holinefs  and  juftice  :  and  we  admirably, 
proclaim  his  wifdom,  which  found  a  means,  which  ap- 
peared impoflible  to  every  created  underftanding,  where- 
by fatisfadion  might  be  made  to  his  juftice,  and  the  {in- 
ner, confidently  with  his  holinefs,  be  faved.      In  order 
the  more  clearly  to  ill u (Irate,  and,  at  the  fame  time,  the 
more  firmly  to  eftablifh  all  this,  let  us  attentively  confi- 
der,    what  the  fcripture  declares  concerning  the  impul- 
five  and  final  caufe  of  giving  Chrift. 

*  DC  Trinitate,  lib.  xiii.  c.  10. 


350  O'F    THE   NECESSITY   OF' 

IX.  The  facred  writers,  on  feveral  occafions,  incul- 
cate, that  God's  not  fparing  his  own  prosper  Son,  hut 
giving  him  to  us,  and   delivering   him  up    to  death  for 
us,.  proceeded  from  his  un-fpeakable  love  to  the  human 
race.*     But  if  we  could  be  faved   any  other  way,  than 
by  the  fufferings  of  the  Son  of   God,  the    love  of  God 
\vould  not  fhine  with  fuch  hi  ft  re  in  the  giving  of  that 
method.      For  love  is    truly  great   and  inexpreflible  to 
the  laft  degree,  when,  implacable  juftice  having  demand- 
ed the  punifhment  of  mankind,  God's  love  to  man,  and 
free  purpofe  of  giving  falvation,.  have  neverthelefs  pre- 
vailed, by  finding  out,  for  that  end,  in  the  treafures  of 
divine  wifdom,  an  amazing  method  of  reconciling  juf- 
tice with  mercy  ;  and  fuch  indeed,  as  there  could  be  no 
room  for,  without  giving  up  the    moil  beloved  Son  to 
the  moft   cruel   torments  for  us.     But    if,  without  any 
prejudice  to  juftice,  our   falvation  could  be  procured 
many  other  ways  than  this,  and  even  by  a  fingle  word 
or  nod,  what  great  ardency  of  love  was  there  in  giving 
the  Son  ?  It  would  certainly,  have  been  an  inftance  of 
a  very  fingular  and  notable  mercy,  to  have  forgiven  our 
fins.     But  to  have  effected  this  by  the  death  of  his  Son, 
when,  without  any  urgent  necefiity,  with  equal  advan- 
tage he  could  have  fcattered  our  fins,  fome  other  more 
compendius  way,  by  a  nod  or  fign,  as  fome  affirm,  why 
is  that  urged  by  Chrift  and  his  apoftles,  as  aa   argument 
of  fuch  inconceivable  love  ? 

X.  As  to  the  end  of  Chrift's  fatisfaclion,  the  apoflle 
teaches,  that  it  was  a  demonftration  of  the  righteoufncfs 
of  God.     Whom  God  hath  fd  forth  to  be  a  propitiation 
(propitiatory,  mercy-feat)  through  faith  in  his  blood,  EIS 
ENDEIXIN  TES  DiKAiosuNEs  AUTOU,  to  declare  his 

efs.^     God  fet  forth  his  Son,  both  to  himfelf, 


*  John  ul  1  6.  Rom.  v.  8.   i  John  Iv.  10.         f  Rcm-  "*•  25« 


CHRIST'S   SATISFACTION'.  3S1, 

delighting  in  him,*  appointing  him,  in  his  eternal  coun-: 
lei,  to  be  the  Mediator,  an<d  vkwing  him  as  -thus  ap-- 
pointed  ;  and  to  us,  placing  him  in  open  view,  and  fet- 
ting  him  on  a  throne  of  grace  and  glory,  in  the  fight  of 
all.  He  let  him  forth  as  a  propitiation  (propitiatory, 
mercy^Ieat ;)  where  the  apoRle  alludes  to  the  cover  laid 
upon  the  ark  of  the  covenant,  which  was  called  KAPPO- 
R.ETK,  HILASTERION,  the  propitiatory,  mercy-feat:. 
fignifying  that  by  which  God  is  reconciled  to  man,  in. 
which  he  dwells  and  refts,  and  from  which  he  gives  :..A- 
cious  anfwers.  Moreover,  it  is  not  called  the  propitia- 
tory, mercy -feat,  unlefs  it  be  fprinkled  with  blood,  to 
be  applied  to  us  by  faith.  That  is,  Chrift  did  not  re- 
concile us  to  the  Father  but  by  fufferings.  In  the  ta- 
bernacle Was  K  A  P  P  O  R  j£  T  H  B  E  D  D  A  M  S  E  N  G  I  R  ,  a  mtYty- 

feat  in  the  blood  of  the  goat,  that  is,  fprinkled  with  the 
blood  of  the  goat.t  Here  nothing  avails  but  the  blood 
of  him,  who  is  fejt  forth  to  be  3  propitiation  ;  unlefs  we 
would  here  tranflate  HILASTERION,  an  atonement ;  an 
appellation  given  to  Chrift,  becauie  he  is  the  facrince 
to  be  offered  for  fin  :  which,  coming  in  the  room  o-f 
ihe  guilty,  to  bear  their  punifiiment,  not  only  merits 
their  freedom  from  punifhment,  but  reconciles  God, 
\vho  before  was  offended,  fatisfa&ion  being  made  to- 
vindiclive  juftice  by  this  vicarious  puniihrnent.  But  to 
what  purpofe  was  all  this  ?  To  declare  the  righteoujncfs 
of  God,  D  i  A  T  E  N  p  A  R  E  s  i  N  ,  for  the  remijjion  of  fins  that 
&re  pafl,  through  the  forbearance  of  God.  God  had  paf- 
fed  by,  arid  not  puniflied  the  fins  of  believers  in  former 
times,  and,  notwithstanding  thefe,  he  called  the  faith- 
ful to  enter  upon  the  heavenly  inheritance.  Bjot  it  was 
neceflary  to  (hew,  that  this  was  done  without  any  inju- 
ry to  the  juftice  of  God.  No\v,  it  is  evident,  that  no 

*  If.  diu.  i.  -j-  Lev.  xvi.  15. 


35*  OF    THE   NECESSITY    OF 

fatisfaftion  was  made  to  divine  juftice,  cither  by  the  re 
pentarice  of  believers,  or  the  typical  pomp  of  iacrificcs, 
or  by  .the  blood  fprinkled  on  the  golden  mercy -feat.  If. 
remained  therefore,  that  the  righteoufnefs  of  God  fhould 
be  manifefted  in  the  propitiation  and  blood  of  Ghrift; 
by  which  was  plainly  fhewn,  that  God,  agreeably  to  his 
juftice,  fuffers  not  the  fins  of  any  to  go  unpunished* 
Eat  if  God,  without  injury  to  his  juftice,  without  any 
HTrrlcuky,  and  without  a  faiisfaclion,  can  pardon  fins  ; 
this  whole  bufmefs  appears  to  have  been  an  empty  fhew, 
and  by  no  means  worthy  of  God,  without  any  necef- 
nty,  to  appear  with  fuch  terrible  raajeily  in  the  moil 
eruel  death  of  his  mod  beloved  Son.  Which  being  fo 
horrid  to  think  of,  we  conclude,  from  this  difcourfc  of 
Paul,  that  it  was  not  poffible,  but  God  mult  punifh  iin; 
unlefs  he  intended  to  fet  forth  Chrift  as  a  propitiation, 
and  fo  declare  his  righteoufnefs  :  bccaufe  not  to  punifh 
fin,  without  a  propitiatory  atonement,  would  be  a  dif- 
approbation  of  divine  juftice.  For,  when  juftice  is  not 
manifefted,  it  is  difapproved  of;  efpecially  in  this  grand 
work  of  our  falvation.  For  fo  God  himfelf  fpeaks  : 
My  f alvcd ion  is  near  to  come,  and  my  righteoufnefs  to  be 
revealed.* 

XI.  Some  perhaps  will  fay,  that  the  righteoufnefs  of 
God  here  means,  as  in  other  places,  his  veracity  and 
conjlancy  in  performing  his  promifes  ;  the  apoftle  only 
intending,  that  God  therefore  fet  forth  his  Son  to  be  a 
propitiation,  in  order  to  fulfil  his  prophecies  and  pro- 
mifes, and  thus  fhew  himfelf  juft,  that  is,  faithful.  But 
it  is  quite  other  wife  :  for  the  righteoufnefs  of  God  here 
denotes  that  rectitude,  by  which,  according  to  his  law, 
'by  inflicting  condign  punifhment,  he  difcovers  the  de- 
merit of  fin  and  his  hatred  to  it,  and  how  unbecoming 

*  If.  Ivi.  I. 


J!b/lisFACTlQ&  353 

it  is  for  him  to  have  fellowfhip  with  the  (Inner,  at  the 
expence  of  his  own  glory.  And  that  this  is  the  meaning 
of  this  paflage,  is  plain,  becaufb  the  apoftle's  defign  is 
to  explain,  in  what  manner  God,  without  any  injury  to 
his  juftice,  had  forborn  {inners*  and  paiTed  by  their  fins  ; 
and  he  moil  beautifully  fhews,  that  all  regard  was  paid 
to  the  honor  of  divine  jultice  in  the  propitiation,  by 
Chrift's  blood  made  and  revealed  in  due  time.  .For  ij 
was  in  virtue  of  this,  that  the  {ins  of  the  believers  in  paft 
times  were  forgiven.  But  the  other  explication  removes 
the  difficulty  j  uft  mentioned.  The  delign  of  the  whole 
is  to  (hew,  that  God  isjuft,  when  he  juflifies  the  (inner 
for  the  merits  of  Chrifh 

XII.  It  likewife  is  remarkable,  that  the  apoftle  has 
exprefsly  faid,  and  often  repeated,  that  the  legal  facrifi- 
ces  could  never  aboliih  the  guilt  of  fin.*  .But  why 
might  not  a  thing  fo  eafy  to  be  removed  without  atone- 
ment, be  expiated  by  the  death  of  legal  facrifices  ?  And 
it  is  to  be  carefully  obferved,  that  when  the  apoftle  de^ 
nies  this,  he  attends  to  the  nature  of  the  thing;  which  it 
":is  faid  they  could  not  do,  becaufe  it  feemed  otherwife  to 
God ;  but  becaufe  fin  is  of  fuch  a  nature,  that  no  blood 
of  bulls  or  of  goats  can  wafh  outits-ftain;  which  the 
light  of  nature  itielf  w7ill  readily  yield  to,  as  a  thing  cer- 
tain. And  indeed  the  church  of  the  Old  Teltament  pro- 
fefled,  that  their  fins  could  not  be  expiated  by  any  blood 
of  calves  or  rams,  not  though  multiplied  to  thoufands; 
by.  any  libations  of  oil,  though  ten  thoufand  rivers 
thereof  were  poured  out ;  nay,  not  by  the  death  of  their 
firll-born*t 

XVII.  And  we  muft  not  omit  the  apoflle's  inference, 
whereby,  from  the  inability  of  legal  iacriiices  to  make 

- 

*  Heb.  x.  i,  4,  11.  f  Micah  vi.  6,  %* 

VOL.  I.  \y  w 


354  ^F  TH£  NECESSITY  OF 

fatisfaBion,  he  concludes  the  necefiity  of  the  alone  fa- 
crrfice  of  Chrift.  For  after  he  had  faid,  It  is  not  pofji- 
lie,  that  the  'blood  of  bulls  and  of  goats  Jhould  take  away- 
fins ;  he  immediately  fubjo-ins,  Wherefore  when  he  com- 
cth  into  the  nor  Id,  he  faith,  &c.  adding,  He  taketh  away 
thefirft;  namely,  the  offering  of  beafts ;  that  he  may 
cjlablijhthefecond  ;  namely,  the  offering  of  the  body  of 
Chrift.  But  that  inference  would  not  hold,  if  there 
could  be  fome  third  way  by  which  fins  may  be  expiated, 
or  if  no  fatisfa&ion  was  neceffary.  But  now  the  apoftle 
argues,  by  fuppofmg  it  a  thing  grantelTby  the  Jews,  that 
fms  cannot  be  forgiven  without  a  proper  atonement ; 
but  as  this  could  not  be  effected  by  the  legal  viclims,  k 
certainly  follows,  that  it  is  to  be  fought  for  in  the  offer- 
ing of  Chrift,  without  which,  the  ftain  of  fin  remains 
for  ever  indelibk.  The  juftnefs  of  this  inference  of 
the  apoftle  arifes  from  the  nature  of  God,  and  of  the 
thing  itfelf :  for  if  we  are  to  infer  the  neceflity  of  the  of- 
fering of  Chrift  from  the  free  and  arbitrary  good  plea- 
fure  of  the  divine  will,  the  apoftie  would  in  vain  have 
connected  thele  confequences.  The  good  pleafure  of 
God  only  was  to  be  infifted  upon. 

XIV.  In  like  manner,  the  fame  apoftle  argues,  Rom. 
iii.  19,  20,  21,  &c.  where  he  lays  it  down  as  a  funda- 
mental truth,  that  the  whole  world  is  fubjecl  to  con- 
demnation before  God,  whence  he  infers,  that  none  can 
be  juftified  by  the  works  of  the  law;  and  from  that  con- 
cludes, that  we  can  be  juftified  no  other  way,  but  by 
the  blood  of  Chrift ;  whkh  is  doubtkfs  a  very  trifling 
way  of  arguing,  if  God,  by  his  mercy  alone,  by  his 
bare  nod,  can  take  away  fin,  and  adjudge  the  (inner  to 
life.  For  the  Jews  would  very  readily  anfwer,  that 
there  is  another  far  more  compendious  way  of  juftifica- 
tion  in  the  infinite  mercy  of  pod,  and  in  the  moft  free, 
aft  of  his  power,  without  cxpofing  the  Meffiah  to  re 


CHRIST'S  SATIS r ACTION,  355 

proach.  And,  to  mention  it  once  more,  we  are  not  to 
have  recourfe  to  the  mod  free  difpofnion  of  the  divine 
will,  as  if  that  was  the  alone  caufe  of  this  neceflity.  For 
if  the  apoftle  makes  any  fuch  fuppofition,  there  is  an 
end  of  all  further  reafoning.  He  would  have  gained  his 
point,  juft  by  mentioning  that  difpofition.  And  if  he 
does  not  fuppofe  this,  bis  argument  is  of  no  force. 
Which  is  far  from  being  the  -cafe. 

XV.  Nor  is  it  proper  to  omit  here  that  exprefTiori  of 
the  apoftle,  by  which  he  cuts  off  thofe  who  have  finned 
againit  the  Holy  Ghoft,  from  all  hope  of  falvattion,  by 
this  argument;  becaufe,  foaving  rejefted  Chrift's  expia- 
tion, there  remaincth  no  morefacrificefor  fin.*     Where 
he  would  intimate,  that  there  was  no  hope  of  pardon 
left,  there  he  afTerted,  that  -there  remained  no  more  fa- 
crince  ;  laying  it  down  as  an  undoubted  truth,  that  the 
offering  of  fa  orifice  raeceffarily  goes  before  pardon.     If 
this  was  not  the  cafe,  why  might  not  man,  who  wanted 
a  facrifice,  hope  for  pardon,  without   any  fatisfaBion, 
from  the  infinite  mercy  of  God  ? 

XVI.  To  the  fame  purpofe  is,  what  the  apoftle  fays,t 
If  is  impoffiblc  to  renew  thofe  again  unto  repentance^  who 
crucify  to  themfefoesthe  Son  of  God  a/re/h,  and  put  him  to 
an  openjhame.    Which  jlaft  words  are  varioufly  explained 
by  divines.    But  doubtlefs  they  are  intended  to  give  a  rea- 
fon,  why  thole  who  have  made  the  crucifixion  of  Ghriffc 
of  no  ufe  to  themfelves,  are  excluded  from  all  hopes  of 
falvation  :  becaufe,  without  that,  it  is  irnpoffible  to  ob- 
tain falvation.     The  very  learned  Mofes  AmyraldJ  thus 
expounds  it ;  namely,   becaufe  thofe  apoftatcs  have  no 
further  intereft  in  the  facrifice  already  offered,    bc-caufe 
they  have  reje&ed  it ;    and  therefore,  if  they  \vould  be 
faved,  they  mufl  look  out  for  another.      And  becaufe 

*  Heb,  x.  26.        f  Hcb.  vi.  6.         J  In  tliiputat.  dc  peccatoiu 
S]nritum  Sar.-<3-tjAj,  §  40. 


356  OF   THE   NECESSITY   OF 

none  could  offer  a  true  expiatory  facriflce  except  Chrift 
alone  ;  if  they  will  be  faved,  it  is  neceffary  they  give  up 
Chrift  to  be  crucified  afrefli,  and  again  expofed  to  open 
fhame.  But  it  is  impious  to  defign  fuch  a  thing,  nor 
can  it,  on  any  account,  be  obtained  of  God.*  If  this 
expofition  be  admitted,  it  prefents  us  with  a  very  ftrong 
argument  for  our  opinion  :  becaufe  it  fuppofes.  fuch  an 
abfolute  neceflity  for  the  fatisfaction  of  Chrift,  that  if 
\vhat  he  has  already  done,  be  of  no  avail,  a  new  fatisfac- 
tion mu ft  be  made,  before  ever  the  finner  can  have  any 
hopes  of  mercy. 

XVII.  Moreover,    this   fentiment  of  ours  tends  tcx 
difplay  the  glory  of  the   mod   excellent  perfections  of 
God.       It  fets  off  his  holinefs,  by  reafon  of  which,  he 
can,  in  no  refpecl,  become  like   a  finner,  or,  without 
due  fatisfaclion,  allow   him  to   have  communion  with 
himfelf,  and  the  inhabitation  of  his  Spirit.     It  exalts  the 
•juftice  of  God,  which  is  implacably  inclinecTto  punifh 
-fin.     It  preferves  inviolable  the  infinite  majefty  of  God, 
which,  being  zealous  for  his  honor,  can  fuffer  no  con- 
tempt put  upon  it,  as  all  fin   does,  to  go  unp'unifhed. 
It   glorifies   the  unfearchable   wifdom   of   God,  which 
found  out  a  way,  above  the  reach  of  all  created  under- 
ftanding,  by  which  juftice  and  mercy  might  be  happily 
reconciled,  and  the  honor  of  them  both  maintained  pure. 
In  a  word,  it  magnifies  the  incftimable  grace  and  love  of 
our  Lord,  who,  when  there  were  no  other  means  of  our 
falvation,  fpared  not  his  own  Son,  but  gave  him  up  for 
us  all.       And  who  will  not  with  both  hands  embrace  an 
opinion,  that  difplays   in    fuch  an  eminent  manner  the 
glory  of  God  ? 

XVIII.  Nor  is  it  lefs  fubfervient  to  the  promotion 
of  piety.     It  teaches  us  to  tremble  before  the  mujcfty  of 


V|'CHRIST'S  SATISFACTION,  357 

(he  moft  high  God,  who,,  from  his  being  God,  cannot 
clear  the  guilty.  It  heightens  the  horror  of  fin,  which 
it  becomes  us  to  beTTeve  is  of  fo  atrocious  a  nature,  that 
nothing  fhort  of  the  blood  of  a  mod  holy  and  truly  di- 
vine facrifice  could  wadi  it  away.  It  fets- before  us  the 
mod  unfpottcd  holinefs  of  God  far  our  pattern,  that, 
like  him,  we  may  entertain  a  mortal  hatred  to  (in,  and 
keep  ourfelves  pure  from  all  manner  of  fellowihip  with 
it.  In  a  word,  it  inflames  our  hearts,  with  the  mod  de- 
ferved  returns  of  love,  willingly  to  devote  ourfeives 
to  his  fervice,  who,  out  of  pure  grace,  delivered  up 
his  Son  for  us  unto  death,  without  which  we  (hould 
have  remained  miferable  through  eternity.  And  thus 
our  opinion  contains  that  true  doctrine,  which  is  accord- 
ing to  godlinefs. 

XIX.  And   it  does  not  derogate    in  the   lead   from 
any  of  thcTcUvine   perfections  :  not  from   his  abfolute 
power  ;  becaufe,    without  doubt,    God    cannot    deny 
himfelf  and  his    own  perfections ;  nor,  by  his  actions, 
tedify  fin  not  to  be  contrary  to  his  nature  ;  nor  ever  be- 
have, as  if  he  took  pleafure  in  it,  by  granting  commu- 
nion of  himfelf  to  the  (inner.     Not  from  his  mod  free 
will ;  as  God  neither  wills,  nor  can  will  any  thing,  but 
what  tends  to  his  glory,  which  requires  his  appearing  as 
unlike  the  fmner  as  podible.   Seneca-fpoke  well.*  "  God 
is  not  hereby   lefs  free,  or  lefs   powerful  :   FOR.  HE  is 
jus  OWN    NECESSITY."     Nor  does  it   derogate  from 
the  liberty  of  thofe  actions  of 'Cod,  which   are  called  ad 
extra,)  or  without  him.     For  tho'  he  is,  by  no  neceflity 
of  his  nature,  condrained  to  external  operations,  conii- 
'dered  in  the  grofs  ;  yet,  fuppofing  the  exidence  of  one 
operation  without  him,  many  others  neceifanly  follow. 
For  iniiance,  God  was  at  liberty  to  create   a  world  out 
• 
*  Qi-£i;.  nat.  lib.  i. 


35$  Or   THE  NICESSITY  OF, 

of  nothing  :  but  fuppofmg  a  creation,  and  by  it  the  cx- 
jiience  of  a  world,  it  became  neceffary,  that  he  ihoulcl 
govern  the  fame,  in  a  way  agreeable  to  his  juftice,  ho- 
linefs,  wifdom,  and  goodnefs,  In  like  manner,  here 
Cod  was  at  liberty  to  permit  fin  •  but  then  having  per- 
mitted it,  his  effentia]  juitice  requires  it  to  be  punifhed. 
He  was  alfo  at  liberty  to  fave  fome  Tinners ;  yet,  having 
declared  his  will  with  refpect  to  this,  there  was  a  necef- 
fity  for  a  fuitable  fatisfaction  to  intervene  :  and  all  this 
proceeds  from  the  immutability  of  the  divine  perfec- 
tions, which  he  cannot,  in  any  of  his  actions,  difavow. 
As  little  does  this  derogate  from  the  wife  court fel  of 

•~.,,~f-  O  J 

God,  in  ordering  the  punifhment  of  it,  as  to  the  time, 
the  degree,  and  the  perfons.  For  though  we  don't 
think,  that  God  inflicts  punifhrncnt  from  his  nature,  in 
fuch  a  manner  as  fire  burns  (though,  even  in  this  refpect, 
he  compares  himfelf  to  fire  •*}  yet  his  nature  is  a  ftrorrg 
reafon,  why  he  orders  and  inflicts  punifhment  in  a  mofi 
wife  manner.  Now,  the  nature  of  God  requires,  that 
his  juftice  be  fo  difplayed,  as  to  admit  a  cnanifeftation 
of  his  goodnefs,  becaufe  of  its  riches.  Nor  does  it  de- 
rogate from  the  infinite  goodncfs  of  GocTjTas  if  by  that 
he  could  grant  repentance  to  the  (inner,  and  fo  receive 
him  into  favor,  without  a  fatisfaclion.  For  the  beftow- 
ing  of  the  Spirit  of  regeneration,  is  an  effect  of  the  high- 
eft  love.  But  that  God  fhould  fo  much  love  a  (inner, 
continuing  dill  impenitent,  without  the  confideration  of 
a  fatisfaction,  is  a  conduct  inconfiftent  with  his  other 
perfections,  as  we  have  already  fo  frequently  fhewn. 
God  cannot  but  take  his  Spirit  from  him,  who  maketh 
a  mock  of  him.  It  is  not  becoming  to  grant  repentance 
by  means  of  the  fame  Spirit,  without  the  intervention  of 
the  faciifice  of  the  Prielt,  whereby  fin  may  be  expiated. 

*  III  xxvii.  JL  and  Dent.  :v.  ^4. 


FOR  WHOM  CHRIST  SATIS-JI^D.          359 

XX.  Seeing  therefore  both  the  nature  and  a&ions  of 
God,  ancTthe  reafonings  of  the  facred  writers,  teach  us 
the  neceflity  of  a  fatisfaclion  ;  fince  by  that  doftrin*  the 
eminent  perfections  of  God  are  placed  in  the  moft  ihin- 
ing  light  :  feeing  the  right  obfervance  thereof  tends  very 
much  to  promote  piety  ;  and  as  thereby  there  is  no  de- 
rogation  made  from  any  of  the  divine  perfections  ;  we 
conclude,  it  is  the  fafeft  courfe  foberly  to  embrace  it. 

XXI.  Yet  we  muft  obferve,  when  we  fpeak  in  gene- 
ral of  the  neceflity  of  a   fatisfaQion,  that  is,  of  fuch  a 
punifhment  of  fin,  wherein  the  righteous  and  holy  God 
may  be  juftified  and  fanclified,  that   we  fet   no  bounds 
to  the   time,  the  degree,  or  the  fpecial  manner  of  the 
punifhnierU!.     The  hiftory  of  the  life  and  death  of  GhriH 
makes  it  very  evident,  that  manifold  difpenfations,  and 
mitigations,  at   leaft  a  compenfation  by   an  equivalent, 
took  place   here,  and  confequently    could  jullly  take 
place.     And  who  can  aifert,  or,  if  he   fhould  prefums 
to  fay  fo,  can  plainly  prove,  that  it  was  impoflible  that 
Chrift  mould  undertake  and  fubmit  to  fufferings,  fewer 
in  number,  fhorter  in  duration,  kfs  intenfe  in  quantity, 
as  to  the   parts  of  the  body,  and   faculties  o£  the  foul, 
the  momems  and  periods   of  his  life   fpent  here  upon 
earth,  and  fo  make  fatisfa&km  ?  And  here  let  that  fay- 
ing of  Paul  be  ever  a  rule  to  us,  Not  to  think  more 

ly  than  we  ought  to  think,  but  to  think  foberly.* 
Rom.  xii.  3. 


CHAP.     IX. 

Of  the  Perfvns  for  whom  Chrijl  engaged  and 


w 


JE  mould   have  no  certainty  of  all  thofe  things, 
vhich  it  is  prgper  for  us  to  know,  for  the  glory  of  the 


360          FOR   WHOM   CHRIST  SATISFIED. 

Lord  Chrift,  and  our  own  confolation,  concerning  his 
f'uretilhip  and  fatisfaQion,  did  it  not  alfo  appear,  for 
whom  he  fatisfied,  according  to  his  engagement.  The 
folution  of  thfs  queftion  is  indeed  of  very  great  mo- 
ment; but  it  does  not  appear  very  difficult,  if  we  only 
carefully  attend  to  the  nature  of  Chrift's  furetimip  and 
iatisfaction,  which  we  have  already  explained,  proved, 
and  defended  from  the  fcriptures.  For  fmce  Chrift  did, 
by  his  engagement,  undertake  to  cancel  all  the  debt  of 
thofe  pcrfons,  for  whom  he  engaged,  as  if  it  was  his 
own,  by  fuffering  what  was  meet,  .and  to.  fulfil  all  righ- 
teoufnefs  in  their  room  ;  and  fmce  he  has  molt  fully  per- 
formed this  by  his  fatisfaction,  as  much  as  if  thefe  fm- 
ners  themfelves  had  endured  all  the  punifhment  due  to 
their  fins,  and  had  accomplifhed  all  righteoufnefs  :  the 
confequence  is,  that  he  has  engaged  and  fatisfied  for  all 
thofe,  and  thofe  only,  v/ho  are  actually  faved  from  their 
Tins. '  Reafon  clearly  teaches  this.  For  Chrift  neither 
engaged,  nor  fatisfied,  but  for  thofe  whofe  perfon  he 
fuftaincd.  Which  Arminius  himfelf*  frankly  owns. 
Moreover,  that  any  of  thofe,  whofe  perfon  Chrift  fuf- 
tained,  and  for  whom  he  fatisfied  as  their  Suretyy  mould 
be  obliged  to  fatisfy  for  the  fame  debt,  by  eternal  death, 
is  moft  inconfiftent  with  the  faithfulnefs  andjufticeof 
God.-  Nor  does  it,  on  any  account,  appear  poflible^ 
that  any  one  mould  in  earneft  plead,  that  Chrift  died  for 
all  and  every  one  in  particular,  till  he  has  firft  weakened 
the  force  of  that  expreflion,  to  die  for  any  one,  by  \vhicby 
we  lately  made  appear  againft  the  Socinians,  is  denoted 
a  fubftitution  in  the  place  of  another.  But  it  is  worth 
while  diftinclly  to  fet  forth  the  true  opinion,  contained 
in  fome  pofition.s. 

II.   We  therefore  conclude,    it  That  the  obedience 
and  fufferings  of  Chrift,  confidered  in  "themfelves,  are, 
*  Adverfus  Perkinfum,  p.  72, 


FOR    WHOM   CHRIST   SATISFIED.  361 

\ 

on  account  of  the  infinite  dignity  of  the  perfon,  of  thatN 
value,  as  to  have  been  fufficient  for  redeeming  not  only 
all  and  every  man   in  particular,  but  many  myriads  be- 
fides,  if  it  had  fo  pleafed  God  and  Chrift,  to  have  un- 
dertaken and  fatisfied  for  them. 

III.  2.  That  Chrift  as  man,  fubjecl  to  the  law  of 
love,  did,  in  a  holy  manner,  love  all  men  as  his  neigh- 
bours,  heartily  wifhed  them  well,  fcrioufly  lamented 
the  ruin  of  thofe  that  perifhed,  whom  yet,  as  God,  he 
knew  were  reprobates,  and  for  whom,  as  Mediator,  he 
had  not  engaged.  Yet  fo  that  he  fubmitted  this  human 
affection,  commandea  by  the  law,  which  is  common  to 
Chrift,  and  to  us,  to  the  divine  appointment,  and  re- 
ftricled  it  to  the  purpofe  of  the  decreeing  will  of  God ; 
in  this  manner  proving  the  holinefs  of  his  will,  in  the 
glorifying  of  the  divine  counfel,  and  in  a  due  f  ubje&ion 
thereto.  This  appears  from  the  tears,  which  Chrift,  as 
man,  (lied  over  the  calamities  that  were  coming  upon 
that  abandoned  city,  which  had. partly  (lain,  and  partly 
loaded  with  contempt  and  ignominy  the  prophets ;  nay, 
had  been  the  only  butchery  in  the  whole  world  for  the  in  ; 
and  was  at  length,  by  a  moft  horrid  parricide,  to  de- 
vote itfelf,  with  its  unhappy  pofterity,  to  the  lading 
curfe  of  God.* 

IV.  3.  The  furetifhip  and  fatisfa£Uon  of  Chrift,  have 
alfo  been  an  occafion  of  much  good  even  to  the  repro- 
bate. For  it  is  owing  to  the  death  of  Chrift,  that  the 
gofpel  is  preached  to  every  creature,  that  grofs  idolatry 
is  abolifhed  in  many  parts  of  the  world,  that  helltfh  im- 
piety is  much  reftrained  by  the  discipline  of  the  word  of 
God,  that  they  obtain  at  times  many  and  excellent, 
though  not  faving,  gifts  of  the  Holy  Spirit,  that  they 
have  efcaped  the  'pollutions  of  the  world  through  the  know- 

*  Lukexix.  41. 
VOL.   I.  X  x 


362  FOR   WHOM   CHRIST   S  ATI  STUD. 

IMgt  of  the  Lord  and  Saviour  jcfus  Chrifi.*\  And  who 
-can  in  fhort  enumerate  all  thole  things,  which  they  en- 
joy, not  by  accident  ©nly,  befide  the  intention  of  God 
and  of  Chrift,  but  by  the  determinate  purpofe  of  God  ? 
Not  indeed  with  a  defign  and  purpofe  of  faving  them  ac- 
cording to  the  teftament  ;  but  from  a  view  to  fhew  his 
long-fufrering  towards  the  veflels  of  wrath,  that  is,  thofe 
who  are  to  perifh,  who  dwell  among  thofe  who  are  to  be 
faved.  For,  with  refpecl  to  the  intention  of  God,  no- 
thing falls  out  by  accident.  Every  thing  happens  ac- 
cording to  his  determinate  counfel. 

V.  4.  That  the  obedience  and  fufferings  of  Chrift  are 
of  fuch  worth,  that  all  men  without  exception,  who 
come  to  him,  may  find  perfect  falvation  in  him  :  and  it 
was  the  will  of  God,  that  this  truth  fhould,  without  dif- 
tinftion,  be  propofed  both  to  them  that  are  to  be  faved, 
and  to  them  that  are  to  perifh  ;  with  a  charge  not  to  neg- 
lect fo  great  falvation,  but  to  repair  to  Chrift  with   true 
contrition  of  foul ;  and  with  a  mod  fincere  declaration^ 
that  all  who  come  to  him,  fhall  find  falvation  in  him.t 

VI.  5.  That,  however,   Chrift,  according  to  the  will 
of  God  the  Father,    and  his  own  purpofe,  did  neither 
engage  nor   fatisfy,  and  confequently  in  no  manner  die, 
but  only   for  all  thofe,  and  thofe  alone,  whom  the  Fa- 
ther gave  him,  and  who  are  actually  faved.      This  is  that 
truth,  which  is  controverted,  and  which  we  are  now  to 
confirm,  in  a  concife,  but  folid  manner,  from  the  facred 
writings. 

VII.  The  fcripture  declares,  that  Chrift  fatisfied  for 
the  whole-body  of  the  elect,  when  it  teftifies,  that  he  di- 
ed for  all)  and  that  all  things  were  reconciled  by  hiin-j  as 
2  Cor.  v.   15.     Heb.  ii.  9.     Col.  i.   20.     And  as  this 
is  not  to  be  underftood  of  all  and  every  man  in  particu- 
lar, it  muft  be  meant  of  all  and  every  one  of  the  elecl. 

*  2  Pet.  ii.  20.  f  John  vi.  40. 


Fo  R    W II O  Nf    C  K  R  I  S  T    SA  T  1 S  F  I  E  t>» 

Now,  that  it  cannot  be  underftood  of  all  and  every  inelK 
yfqual,  I  prove  from  the  paffages  quoted,  in  the  follow- 
ing manner.  Thofe  all  for  whom  -Chrift  is  faid  to  have, 
died)*  are  thofe  who  are  alfo  dead)  namely,  as  to  the 
old  man,  whom,  in  virtue  of  the  crucifixion  of  Chrift, 
they  have  crucified, t  and  who li ve  not  to  themfelves,  but 
to  Chrift,  and  to  Chrift,.  indeed,  who  rofe  again  for 
them.  But  thefe  things  are  fuch  that  they  cannot  be  ap- 
plied to  any  but  the  elect.  None  but  they  are  dead  to. 
Vkemfelves,  the  world,  and  to  fin  :  none  elfe  live  to 
Chrift.  Ij^a  word,  according  to  the  very  hypothecs  of 
the  Remonftrants,  the  efficacy  of  Chrift's  refurre&ion  is 
reftrained  to  believers  alone.  In  like  manner  thofe  all 
for  whom  Chrift  is  faid,  by  the  grace-  of  God,  to  have  ta fl- 
ed death  j£  sivcfoi^  brought,  or  to  be  brought,  .unto  glo- 
ry, who  have  Chrift  for  the  Captain  of  their  falvation  ; 
who  arc  fanclijied  ;  whom  he  calls  his  brethren,  which 
God  gave  him.§  Thefe  things  again  are  fucl^  that  they 
can  fu.it  the  elect  only,  not  the  reprobate.  InjHce  maa- 
ner,  thofe  all  things  which  are  faid  to  be  reconciled  to 
God,  by  the  peace  made  through  the  blood  of  Chrift,^  can 
extend  no  farther*  than  to  the  elecl.  The  thing  is  felf- 
evident.  For  reconciliation  and  peace-making  with 
God  are  peculiar  to  elecl  belie  vers.H  On  the  contrary, 
the  reprobate  are  perpetual  enemies  to  God,  on  whom 
the  wrath  of  God  abidcih.**  By  thofe  things  which  are 
on  earth,  are  underftood  believers,  ftilt  residing  in  the 
world  ;  as  by  thofe  things  which  are  in  heaven,  are 
meant,  not  angels,  but  men  in  the  Rate  of  blifs,  who 
enjoy,,  in  the  fulleft  manner,  the  fri'its,  of  ChriR':>  atone- 
ment and  reconciliation. 

VIII.   Let  us  add  that  remarkable  paiTagc,  God  will 
have  all  men  to  befaved,  and  to.  come  unto  the  [acmiow- 

*   2  Cor.  v.  15.     f  Rom.  vi.  6.     J  Hob.  ii.  9.     §  Veiv  10,.  n* 
13.     |1  Qpl.  i.  20.     5[  Rom.  v.  i,     **  John  iii.  36. 


364  FOR   WHOM    CHRIST   SATISFIED. 

ledgmcnt']  knowledge  cf  the  truth  ;  Chrijl  gave  himfelf  & 
ranfc-m  [price  of  redemption^]  for  all  *  Where,  by  all, 
we  ought  not  to  underitand  all  awd  every  one  in  parti- 
cular, but  the  eleci  of  whatever  nation  and  condition,  I 
i  make  evidently  to  appear  in  this  manner/"  i.  They  for 
whom  Chriit  gave  himfelf  a  ranfom,  are  aftually  refcu- 
ed  from  the  dominion  of  Satan,  are  brought  to  liberty, 
and  can  never  be  thru  ft  into  an  eternal  prifon,  in  order 
to  fatisfy  again  for  thofe  debts,  which  Chrift  paid  to  the 
utmoli  farthing.  This  we  muft  certainly  maintain,  un- 
lefs  we  would  have  thrift's  payment  go  for  nothing. 
But  all  and  every  one  in  particular  are  not  fet  free  from 
the  dominion  of  Satan.  Many  are,  and  do  ftill  remain, 
children  cf  d  if  obedience,  in  whom  that  impure  fpirit 
worketh  ;t  and  who  are  forever  held  captive  at  his  will, 
in  the  fnare  of  the  devil ;  and  thefe'fhall  be  forced  to 
fatisfy  for  their  own  guilt.  Chrift  therefore  did  not  give 
himfelf  a  rsnfom  for  them.  2.  Paul  fpca'ks  of  all.  thofe, 
whofe  Mediator  Chrift  is.  Now,  he  is  Mediator,  both 
by  the  offering  of  his  body  and  blood,  and  by  his  power- 
ful inter  ccflion.  Which  latter  part  of  his  mediation  can, 
on  no  account,  be  excluded  here,  when  the  apoftle  is 
treating  concerning  our  prayers,  of  which  we  have  a 
moft  perfect  pattern  in  the  prayers  of  Chrift.  Beiides, 
as  the  Remonftrants  acknowledge,  Chrift's  intercellion  is 
not  for  all  and  every  man  in  particular.  Therefore 
Chrift  is  not  the  perfect  Mediator  of  all  and  every  indi- 
vidual. 3.  JVVhatis  here  fpoken,  is  concerning  all  thofe 
ivhom  God  will  have  to  be  faved^  and  come  to ,  the  [ac- 
know-ledgmeut~\  knowledge  of  the  truth.  But  this  is  not 
his  w'ill  concerning  every  man  in  particular,  becaufe  he 
will  have  unbelievers  condemned. J  And  the  acknow- 
ledgment of  the  truth,  Otfaitk,  is  not  the  priviledge  of 

*  i  Tim,  ii.  4,  6.         f  Eph.  ii.  2.         J  John  Hi.  56. 


FOR- WHOM   CHRIST   SATISFIED.  365 

all?  but  of  the  eleft.'t  Nor  is  it  the  will  of  God  it 
fhould.  He  hard€nf.i'h  whom  he  will.%  .;,  Befides,  it  is 
unworthy  of  the  divine  majefty,  to  imagine,  that  there 
is  an  incomplete,  unrtfolved,  and  ineffectual  volition  in 
God.$  And  it  is  mere  trifling  and  mean,  to  underfhind 
here  a  bare  will  of  precept ',  enjoining  all  to  work  out 
their  own  falvation  with  fear  and  trembling,  and,  with 
all  diligence,  to  itek  the  knowledge  of  the  truth;  orji 
v/iii  of  good  pleafure,  approving  what  is  according  to 
the  precept;  nor  do  they  with  whom  we  now  argue, 
take  it  in  that  light.  ^^T  Thejjejrfcws  here  meant  are  all 
thole  for  whom  we  are  to  pray.  But  we  are  not  to  pray 
for  all  and  every  one  in  particular:  not  certainly  for 
thofe  who  are  already  damned  ;  not  for  the  falvation  of 
all  who  are  now  alive,  colle6tively  taken  ;  becaufe  we 
cannot  do  it  in  faith  ;  and  we  are  fure  that  many  of  them 
will  be  damned  :  nor,  in  fine,  for  thofe  who  havejinncd 
the  Jin  unto  death.\\  6.  And  laftly,  it  is  acknowledged, 
that  thefe  words  are  made  ufe  of  by  the  apoflle,  as  a 
motive  for  the  prayers  which  he  requires,  and  which  he 
'would  mew  mall  not  be  in  vain.  But  if  the  words  of 
the  apoftle  only  figmfied,  that  Chrift  has,  by  his  fatif- 
taciion,  obtained  no  more  than  a  poMibility  for  God  to 
be  reconciled  to  all  and  every  one  in  particular,  though, 
by  the  nature  of  that  impetration,  it  is  poffible  hone  may 
be  aclually  faved,  they  would  exprefs  no  confequence  -, 
becaufe,  if  that  death  has  only  prociued  a  poilibility  of 
falvation,  and  if  our  defires  after  that  falvation  might  be 
ineffectual,  we  could  neither  be  fure  of  their  being 
heard,  nor  have  that  hope  of  audience,  which  makcth 
not  afhamed.  x  It  remains  then,  that  we  conclude,  that 
Chrifl  gave  himfelf  a  ranfom  of  redemption  for  all  the 
elect,  of  whatever  nature  and  condition,  and  that  it  is 

*  2  TheflT.  iii.  2.     f  Tit.  i.  r.     J  Rom.  is.  i3.     §  Pfal  cxr.  3. 
Jl  John  v.  1 6. 


366  FOR   WHOM   CHRIST   SATISFIES. 

the. will  of  God,  they  all  fhould  be  faved ;  confequent- 
]y,  that  it  is  our  duty  to  be  fubfervient,  by  our  prayers, 
to  thi*  counfel  of  God  ;  and  as  we  know  not  how  jo  dif- 
linguifh  the  elecl  from  the  reprobate,  to  pray  indifcrimi- 
nately  for  all,  referring  it  to  God,  to  diftinguifh  tnofe 
that  are  bis;  efpecially,  becaufe  we  are  certain,  we  (hall 
not  pray  in  vain  for  thofe  whom  God  wills  to  be  faved,. 
and  for  whom  Chriil  gave  himfelf. 

IX.  The  fcripture    inculcates  the    fame  truth,  wherr 
it  fays,  that  Chrift  gave  hisjleflifor  the  life  of  the  world  ;* 
that  he  is  the  propitiation  for  our  Jfrns,  and  not  for  ours 
only,  but  alfo  for  the  Jim  of  the  whole  world  ;f  that  God 
was  in    Chriji  reconciling  the  world  to   himfelf  ;J  that 
(thrift  is  the  Lamb  of  God,  that  takcih  away  the  Jins   of 
the  world.§     And    other  psffages   to  the   like  purpofe. 
Where  by  the  term  world,  cannot,  nay,  ought  not,  pro- 
perly to  be  underftood  the  whole  of  mankind,  but  the 
elefi.     Which  we  prove  by  the  following  arguments. 

X.  Iu.s_clear,  that,  in    the  holy  writings,   things  are 
fometimes  faid  of  the  world,  which  clo  not  agree  but  to 
the  eleft  and  to  believers.     Thus  Chrift   prays,  that  the 
-world  may  believe ,  that  thou  hctjl  fent   me  ;||  and,^I  that 
the  world  may  know,  that  thou  hajl  ftntvie.     But  thefe 
things  belong  to  that  facerdotal   interceffion  of  Chrift, 
"  concerning   which  we  may,  with  the  greateft  certain- 
ty, conclude,  that  it  will  never  be   rejecled,"  fays  Ar- 
rninius  ;**  and  which,  it  is  certain,  is  riot  made  for  the 
world  of  reprobates,  Chrift  having   exprefsly  declared 
that  ;tt  and  they  with  whom  we  argue,  do  not  refufe  it. 
It  is  therefore  neceflary,  that  by  the  world  we  here  un- 
derfiand  the  world  of  the  eled,  who  believe  on  Chrift,  and 
know   him  by   faith,  by   virtue  of  the    interceflion   of 

*  John  vi.  51.  f  r  John  ii.  2.  J  z  Cor.  v.  19.  §  John  i.  29. 
||  John  xvii.  21.  ^  Ver.  23.  **  In  oratione  de,  facerdotio 
Chrifti.  -j-f  Ver.  9. 


FOR  WHOM   CHRIST   SATISFIED.          367. 

Chrift,  and  by  means  of  the  miniftry,  together  with  the 
holy  and  glorious  example  of  believers. 

XI.  Moreover,  many  texts,  which   fpeak  of  falva- 
tion,  not  only  as   impetraied,  but  as  applied,  afcribe  it 
to  the  world.     Thus  Chrift  declares.  For  God  fent  not 
his  Son  into  the  world  to  condemn  the  world,  but  that  the 
-world  through  him  might  be  faved*     But   the  intention 
of  God  in   fending  his  Son  is    not  to  fave  all,  but  that 
whofoever  believetk   in  him,  fJiould  not  perijli,  but  have 
eternal  life,  as  Chrift  explains  himfelf  in  the  foregoing 
verfes.     In  like   manner,   The  bread^of  God  is  he  which 
cometh  down  from  heaven,  and  givet/i  life  unto  the  world.i" 
But  Chrift  gives  life  only  to  the  cleft,  to  the  (heep,  and 
not  to  the  goats. J     Thus  Chrift,  in  profecuting  his  dif- 
courfe  above  quoted,  John  vi.  reftrains  the   term  world 
to  thofe  whom  the  Father  gave  him,  who  fee  the  Son,  and 
believe  on  him,  ver.  39,   40. 

XII.  Theje  expreffions  likewife,  the  Father  of  thofe 
that  believe,  and  the  heir  of  the  world,  denote  The  fame 
thing,  in  the  p^mife  made  to  Abraham.  J     Abraham  is 
the  father  of  thofe  that  believe,     i.  As  a  pattern  of  faith. 
2.  Asja  pattern  of  the   blefling,  or   of  juftification  by 
faith.     3.  On  account  of  Chrift,  who  \lefcended  from 
him,  and   by  whofe  Spirit   the  elecl   are  born   again. 
Whence  Chrift,  along  with  his  myftical  body,  is  called 
the  feed  of  Abraham. ,|j     He  is  the  heir  of  the  world,   that 
is,  of  all  the  families  of  the  earth,  who  are.  blefled  in 
him,  as  in  the  pattern  of  faith  and  of  the  blefling  by  it, 
and  in  his  feed  Chrift,  as  the  fountain  of  every  blerTing. 
Forjhjs  is  that  world  which  Chrift  receives  for  an  inhe- 
ritance; asalfo,  Abraham,  and  confequently  every  be- 
liever, who  are   his  feed,  in    Chrift  ;  that  is,  who  be- 
comes Chrift's   own  poifeflion,  and   with  whom  Abra- 

*  Johniii.  17.     f  John  vi.  33.      J  John  x.  27,  18.      §  Rom. 
iv.  ix,  12,   13.         j|  Gal.  iii.  16. 


368  FOR   WHOM   CHRIST   SATISFIED. 

ham  and  every  believer  have  communion,  exulting  in 
the  good  things  which  are  bellowed  upon  them.*  For 
that  ftrift  Union  and  fincere  love  which  fubfift  between 
them,  are  the  reafon,  that  every  one  rejoices  in,  and 
glorifies  God,  on  account  of  the  benefits  beftowed  on 
his  neighbour,  as  if  beftowcd  on  himfclf.  And  thus  we 
have  made  it  appear,  that  the  term  world  fometimes  in 
fcripture  denotes  the  collective  body  of  believers,  or  of  the 
cleft. 

XIII.  Wejidd,  that  the  Holy  Ghoft  fpeaks  in  this 
manner,  with  great  propriety,  and  for  feveral  fubftan- 
tial  rcafons.  For,  i.  The  t_erm  world,  generally  in  the 
common  way  of  fpeaking,  denotes  any  large  bod}'  or 
multitude  of  men  whatever.  Thus  the  Phanfe.es  faid 
among  themfelvts.  Perceive  ye  how  y$  prevail  nothing  ? 
behold,  the  world  is  gone  after  Az'w.t  We  have  a  like 
phrafeology  in  Horajot.  c.  3.  in  Gemara  ;  "  When 
Rabbi  Simeon,  the  fon  of  Gamaliel,  entered,"  (namely, 
into  the  fynagogue)  "  the  whole  world  rofe  up  before 
him  ;"  that  is,  all  who  were  prefent  in  the  fynagogue. 
What  then  mould  hinder  a  very  large  and  almoft  infi- 
nite multitude  of  the  chofen  people  from  among  all  na- 
tions, that  great  multitude  which  no  man  can  number.^ 
from  being  elegantly  defigned  by -the  appellation  world  ? 
2.  Elect  believers,  confidered  in  themfelves,  and  before 
effectual  calling^  are  a  part  of  the  world  lying  in  wicked- 
nefsJj  In  time  fl aft  they  walked  in  trefpajjes  and  fins? 
according  to  the  CQurfe  of  this  zuorld.\\  And  fo  far  they 
belong  to  that  world?  which  is  become  guilty  before  God.^. 
But  this  tends  to  illuftrate  the  glory  of  the  love  of  God 
and  Chrift,  and  to  the  humiliation  of  believers ;  that, 
while  they  were  a  part  of  the  wicked  world,  Chrift  was 
given  to  be  their  Redeemer.  3.  Elecl.  believers,  after 

*   i  Cor.  iii.  21,  22.  f  John  xii.  19.  f   Rev.  vii.  9* 

J   i  John  v.  19.         |]  Epli.  ii.  x,  2.         f  Rom.  iii.  19. 


FOR   WHOM   CHRIST   SATISFIED. 

effectual  calling^  and  confulcred  as  beautified  with  divine 
grace,  are  though  the  lefs,  yet  the  btjl  part  of  the  world* 
The  faints  and  the  excellent,  that  are  in  the  earth.*  The 
holy  feed  i  which  is  the  fubjlance  [fupport]  of  the  earth.\ 
And  as  the  Jews  are  wont  to  fpeak,  "  the  juft  are  the 
pillars  of  the  world."  But  what  is  more  ufual,  what 
more  fuitable,  than  that  the  whole  fhoufd,  by  a  fynec- 
doche,  fignify  the  better,  as  fometimes  the  greater  part  ? 
It  is  therefore  not  without  its  emphafis,  and  yields  ufe- 
ful  inftruclions,  when  we  hear  the  collective  body  of  the 
cleft  defigned  by  the  name  of  the  world. 

XIV.  Nowjet  us  apply  thefe  things  to  the  paflages 
we  have  already  quoted,  $  5.     Chrill  indeed  lays,  when 
fpeak  ing  of  impctration^  John  vi.  51.  that  he  will  give 
hisflefhfor  the  life  of  the  world  ;  but,  in  the  fame  chap- 
ter, ver.  33.  when  fpeaking  of  tfce  application,  he  Fays, 
that  he  giveth  life  to  the  world :  and   fo  he  explains, 
what,  in  the  fubjecl  of  redemption,  he  would  have   us 
to  underiland  by  the  world.      But  u  is  a  capital  truth, 
that   the  application  of  redemption  extends  no  further 
than  to  believers  and  the  ele£t. 

XV.  When  John  writes,    that  Chrift'i*  the  propitia- 
tion not  only  for  our  Jins,  hit  alfo  for  the  fins  of  the  whole 
world  ;J  he  fiiews  us  by  thefe  words,  who  they  arc  that 
can  take  comfort  to  thernfelves  from  the  intercefllon  of 
Chrill,  and   the  remilfion  purchafed    by   him.     Now, 
cleft  believers  alone  can  do  this;  he  is  their  Advocate 
with  the  Father,  and  not  that  of  the  reprobate.     To 
them,  and  not  to  the  reprobate,  God  hath  fct  him  forth 
to  be  a  propitiation  through  faith  in  his  blood.§       More- 
over, this  confutation  belongs  not  only  to  the  elecl  from 
among  the  Jewifh  nation,  fuch  as  John  was, -but  alfo  to 
the  elect  from  among  the  Gentiles^  whom  Paul  expreff- 

*  Pfal.  xvi.  3.     f  If.  vi.  13.     {    i  Joha-ii.  2.     §  Rom.  iii.  25. 
VOL.  I.  Y  y 


370  FOR  WHOM   CHRIST   SATISFIED, 

iy  points  out  by  the  name  of  the  world.*  By  a  phrafe- 
ology  very  ufual  among  the  Hebrew  doclors,  who  call 
the  Gentiles  UMMOTH  N  GO  LAM,  the  nations  of  the 
'world.  Nor  does  this  faving  truth  yield  comfort  to 
thofe  believers  only,  who  lived  at  that  time,  and  to 
whom,  as  to  his  little  children,  John  was  writing  ;  but 
alfo  to  thofe  who  lived  in  the  antideluvian  world,  and 
under  the  Mofaical  pedagogy,  whofe  fins  were  no  other- 
wife  expiated,  than  by  the  blood  of  Chrin ;  and  in  fine, 
to  thofe  believers,  who,  from  John's  days,  were  to  be 
brought  to  Chrin.  out  of  all  nations  whatever,  to  the  end 
of 'the  world  ;  which  very  great  multitude  is  defervedly 
defigned  by  the  name  of  the  whole  world.  For  it  is  very 
certain,  that  by  the  whole  world  is  not  denoted  the  col- 
lective body  of  all  and  every  one  of  mankind  :  for  John 
exprefsly  difcriminates  himfelf,  and  thofe  to  whom  he 
is  writing,  from  the  whole  world,  whom  yet  he  could 
not  feclude  from  being  a  part  of  the  colleclive  body  of 
mankind. 

XVI.  When  Paul  fays,t  that  God  was  in  Chrift  re- 
conciling the  world  to  himfelf,  he  immediately  fubjoins, 
that  this  was,  by  not  imputing  their  trefpajfes  unto  them  : 
to  teach  us,  that  reconciliation  and  non-imputation  are 
of  equal  extent.  But  the  latter  is  the  privilege  of  the 
ele8:  and  of  believers  alone,  and  of  thofe  in  whofe  heart 
there  is  no  guile.  For  David  declares  thofe  blc£ed,  to 
whom  God  imputeth  not  iniquity.^  Therefore,  by  the 
world,  the  world  of  the  ele6l  is  (ignified. 

XVIL  Chrift  is  called  the  Lamb  of  God,  which  takcth 
away  the  fins  of  the  zvorld.§  But,  like  that  goat,  on 
which  the  iniquity  of  the  children  of  Ifrael  was  laid,  he 
taketh  them  away*  by  taking  them  upon  himfelf,  by  fat- 
isfying  for  them,  as  if  they  were  his  own,  and  by  taking 

*  Rom.  *i.  12,  15.     f  2  C°r*  v-  *9- 

Rom.  iv.  6,  8.     j.  John  i.  29 


~  -, 

WHOM   CHRIST  SATISFIED.          371 

them  away  From  his  people,  as  to  their  guilt,  by  juftifi- 
cadon,  and  as  to  their  dominion  and  ftain,  by  fanftifi- 
cation  :  compare  i  Pet.  ii.  24.  But  as  thefe  things 
point  to  the  impetration  of  falvation,  fo  as  at  the  fame 
time  to  include  its  application,  they  cannot  be  extended 
beyond  the  world  of  the  elecl  believers.  Bleffed  is 
ASHREI  NESU  p .£ s H AN G  he  whofe  tranfgrefflon  is  taken 
&-way  [forgiven.*] 

XVIII.  And  thus  we  have   (hewn,  that  though  the 
fcripture,  when  fpeaking  of  the  world  of  the  redeemed, 
really  defigns  fome  collective  body,  yet  it  is  that  of  the 
cleft  only.     Which  Profper  elegantly  exprefled  :t  "  In 
the  elecl,  even  thofe  foreknown,  and  difcriminated  from 
every  generality,  or  collective  body,  there  is  deemed  Co 
be  a  certain  peculiar  kind  of  univerfality ;    fo  as  that  a 
whole  world  fcems  to  be  delivered  out  of  a  whole  world, 
and  all  men  to  be  redeemed  from  among  all  men." 

XIX.  Letjos  now  more  efpecially  (hew,  that  Chrift 
made  fatisfa&ion  for  the  elecl:  only.      To  this  purpofe 
are  thofe  pafTages  of  fcripture,  in  which  the  death  of 
Chrift  is  reftricled  to  nisjheep,  his  church,  his  people, 
nay,  and  his  peculiar  people.^     From  which  we  th;us  ar- 
gue :    What  the  fcripture  reftricls  to  fome  certain  kind 
of  men,  to  the  manifeft  exclufion  of  the  reft,  ought  not 
to  be  extended  abfolutely  to  all  men.     But  the  fcripture, 
in  the  parTages  quoted,  Hrnits  the  death  of  Chrift  to  a 
certain  kind  of  men,  fo  as  manifeftly  to  exclude  the  reft* 
Therefore,  &c.     The  truth  of  the  major  is  evident  from 
the  terms :  that  of  the  minor,  from  the  pafTages  quoted. 
In  order  to  illuftrate  this,  we  are   to   fhew   thefe  two 
things  :    i.   That  the  fubj eel-matter  is  the  impetration  of 
falvation,  which  is  the  acl  of  Chrift ;  and  not  fiitjrui* 
lion  alone,  which  is  our  acl.       2.  Tha£  the   death  of 

*  Pfal.  xxxii.  i.      f  DC  vocat.  Gent.  lib.  i.  c.  3*  "or  in  another 
edition,  c.  9.      J  John  x.  15.  A&s  xx.  28.  Eph.  v.  25.  Tit.  ii.  14. 


37'2  FOR  WHOM   CHRIST   SATISFIED. 

Cbrift  is  fo  rrftrifted  to  thofe,  who  are  there  defcribcd, 
as  to  exclude  the  reft  of  mankind.  The  ReinonftrinH.,, 
not  being  able  otherwife  to  refill  the  force  of  this  argu- 
ment, deny  both  thefe. 

XX.  As  to  the  former,  namely,  that  the  impetration 
of  falvation  Is  here  intended,  I  thus  prove,  i.  The 
very  terms  which  the  Holy.  Spirit  ufes  in  the  paffages 
qu6ted,  to  lay  down  his  life  for  fame,  to  fur  chafe  fome, 
to  give  himfelffor  fome,  import  fatisfaclion,  impetra- 
tion, and  acquiiition.  JVor  does  the  fcripture  ufually 
fpeak  in  any  other  drain,  when  the  fubjecl  is  evidently 
concerning  impetration.  2.  In  the  paflages  quoted,  we 
have  a  clear  defcription  of  what  thrift  has  done,  both 
without  us  and  without  our  concurrence  -,  whereas  the 
real  fruition,  concerning  which  the  Remonftrants  will 
have  thofe  paflages  to  be  underftood,  is  our  aft.  Thefe 
two  differ  much  both  in  nature  and  time.  In  nature ; 
for  the  one  refembles  a  mean  appointed  for  fome  end  ; 
the  other  an  extrinfic  end,  or  rather  the  ufe  of  that,  for 
which  that  mean  is  appointed.  In  time  ;  for  thefe  pro- 
positions  were  completely  verified  the  moment,  in  which 
Chrift  laid  down  his  life  :  but  the  aclual  enjoyment  i$  a 
thing  accomplifriing  fuceeffively  for  a  long  traft  of 
time  in  all  the  eleft.  3.  The  Remonftrants  themfelves 
produce  fimilar  phrafes  from  fcripture,  of  dying  for 
Jbme,  purchajing  fome^  &c.  when  they  contend,  that  the 
impetration  of  the  grace  of  God  reaches  to  others  be- 
fides  the  elecl ;  with  what  colour,  then,  do  they  deny 
that  impetration  is  here  the  fubjccVmatter  ?  ^.  They 
fliew,  that  they  lay  no  ftrefs  on  thefe  paffages,  when  they 
afterwards  affirm,  they  cannot  refer  to  believers  alone, 
and  maintain  that,  by  the  church,  we  are  not  to  under- 
ftand  the  elecl  alone,  or  that  Chrift  gave  himfclf  for 
them  only.  Therefore,  I  fay,  to  purchafe  and  gi  vn 
him  felt  for  a  perfonj  cannot  here  be  underftood  of  real 


FOR  WHOM  CHRIST  SATISFIED.          373 

enjoyment,  which  is  peculiar  to  believers  only.  5.  And 
laftly,  By  making  this  exception,  the  anfwer  of  tHe  &e- 
monttrante  comes  only  to  a  begging  the  queftion  :  for 
we  maintain,  and  are  directly  to  prove  it  by  the  ftrong- 
eft  arguments,  that  the  application  of  laving  grace  is  as 
ex  ten  five  as  its  impetration  ;  and  we  own,  the  queftion 
here  is  not  concerning  fuch  an  impetration,  as  may  have 
its  plenary  effect,  though  applied  to  no  body.  For 
fuch  an  impetration  we  judge  abfurd,  umheological, 
and  highly  unworthy  of  Chrift. 

XXI.  Thc^Jecond)  namely,  which   refpe&s  the  ex- 
clufion  of  the  red  of  mankind,  whendiftincl  mention  it 
made  of  theJJicep,  the  church,  a  peculiar  people^  I  fhali 
make  evident ;  firft,  by  (hewing,  that  by  thefe  appella- 
tions, jlicep)  church,  peculiar  people.,  cannot  be  under- 
flood  all  men  in  general ;  and  then  that  what  is  here  af- 
fcrted  of  the /keep,  church,  peculiar  people,  flows  from  that 
extraordinary  love  of  Chrift,  which  he   has  not  for  the 
reft  of  mankind.     Thej£r/2has  no  great  difficulty  in  it: 
for  Chrift  exprefsly  fays  to  fome,  Ye  are  not  ofmyflieep.* 
And  therefore  he  divides  mankind  into  JJieep  and  goats  ; 
oT^whom,  the  lajl  are  undoubtedly  reprobate,  the  for- 
mer, certainly  the  elecl,  and  heirs  of  eternal  life.t 

XXII.  Our  opponents   themfelves   will  not  affirm, 
that  all  belong  to  the   church.     They  indeed  fay,  that 
the  vifible    church  is  meant,  in    which   there  are  others 
befides  the  elect     But,   i.   It   fufficiently   anfwers  our 
purpofe,  that  all  and  every  one  in  particular  cannot  be 
underftood.     2.  That  what  is  faid  of  the  vifible  church, 
is  fometimes  oTTuch  a  nature,  as  can  be  underftood  on- 
ly of  the  elecl  therein  :  as  when  the  apoftle,  writing  to 
the  vifible  church  of  the-  Ephefians,  fays,  He  hath  cho- 

fen  you  in  him  ;J  and  in  like   manner,   i  Thcff.  i.  4. 

*  John  x.  26.        f  Matth.  xxv.  33.         \  Eph.  i.  4. 


374          ^OR  WHOM   CHRIST  SATISFIES. 

And  we  fliall  prefently    fhew.  that  what  is  fa  id  of  the 
church  in  the  places  quoted,  is  of  the  fame  nature. 

XXIII.  In  a   word,  that   all   cannot  he   numbered 
among  the  people  of  God,  God  himfelf  declares,  while 
he  cries    to  forne,   LO  N  GAM  MI,    Ye  are  not,  my  people , 
Lo-ammi.*     And   they   who   diffent   from   us,  take  a 
\vrong  courfe,  when  by  people  they  underftand  the  Jews, 
among  whom  too  were  reprobates.     Thus  we  learn  from 
Paul,  that,  with  refpecl  to  fpirttua!  privileges,  they  arc 
not  ail  accounted  I frael,  who  are  of  I frael,  and  there- 
fore not  to  be  reckoned  the  people,  Rom.  xi.  i,  2.t 

XXIV.  But  it  is  not  enough  to  have  fhewn,  that  the 
necTttesJketp)  church,  people,  do  not  comprehend  every 
individual  of  mankind  :  for  it  is  poflible,  that,  on  a  par- 
ticular occafion,  fomething  might  be  faid  of  fome  per- 
fons,  which  certainly  agrees  to  them,  but  not  to  them 
only.     The  queftion  is  not,  whether  Chrift  died  for  the 
elecl,  but  whether  for  them  only  ?  Our'adverfaries  fay, 
this  cannot  be  concluded  from  thofe  pJfages,  where  the 
particle   only  is  not  added."'    We   muft  therefore  fhew, 
that  thefe  things  are  fo  appropriated  to    the  eleft,  as  to 
exclude  the  reft  of  mankind.     I  prove  it  thus :  All  the 
pafTages  quoted  tend  to  amplify  the  extraordinary  love 
of  Chrift  towards  his  fheep,  for  whom  he  laid  down  his 
life ;  towards  the  church,  which  he  purchafcd  with  his 
own  blood  ;  towards  his  people,  for  whom  he  gave  him- 
felf.    But  if  in  this  bufmefs  the  (lieep,  the  church,  and 
people  of  Chrift  have  nothing  peculiarly  diftinguifhing 
beyond  all  other  men,  what  probable  reafon  can  be  af- 
figned,  why  that  infinite  love  of  Chrift,  in  laying  down 
his  life,  fhedding  his  blood,  and  giving  himfelf,  mould 
efpeci&lly  be  appropriated  to  them  ? 

XXV.  To  this  reafoning  our  adverfaries  abfurdly 
©ppofe    Paul's  glorification,  who,  while  writing,;*  that 

*  Hof.  i.  9.     j-  To  this  quotation  of  the  author's  may  be  added 
Rom.  ix.  6.         J  Gal.  ii.  20. 


FOR.   WHOM   CHRIST  SATISFIED. 

Chrift  was  given  for  him,  does  not  exclude  others  from 
a  lhare  in  the  fame  love.  Fpjy  in  that  text,  Paul  does 
not  ipcak  of  any  divine  love,  whereby  God  peculiarly 
diftinguifhed  him  from  others,  who  had  the  like  preci- 
ous faith  with  himfelf ;  nor  does  he  confider  himfeif  as 
Paul,  but  as  an  ckcl  perfon,  and  a  believe?',  propofing 
himfeif  there,  as  an  example,  in  the  name  of  all  believ- 
ers :  and  we  are  fo  far  from  being  able  to  infer  from  this, 
that  what  Paul  affirms  of  himfeif  was  peculiar  to  him, 
that  quite  the  reverfe  ought  to  be  concluded.  This  in- 
ftajnce  therefore  does  not  fuit  the  cafe. 

XXVI.  But  let   us    confider    each    pa  wage  apart, 
When  ChriiFpublicly  declares,  ibsit  he  lays  down  his  life 

for  his  jheep,  he  thence  infers,  that  he  mitjl  bring  them 
to  hear  his  voice,  that  there  may  be  one  fold  and  one.JJicp-r 
herd*  But  it  is  certain,  that  thefe  laft  affertions  agree 
to  elecl  believers  only,  and  therefore  alfo  the  firft,  from 
which  the  others  are  deduced.  For  it  would  not  be  a 
juft  inference,  to  fay,  I  lay  down  my  life  for  my  fhecp, 
therefore  I  rnuft  bring  them  to  hear  my  voice,  <Scc.  did 
he  lay  down  his  life  for  forne,  whom  he  never  brings,  <fec, 

XXVII.  When  Paul  faid,  that  Chrift  fur  chafed  his 
church  unth  his  own  blood^r  he  more  diftinclly  explains, 
in  his  epiftle  to  the  Ephefians.^  \vhat  he  means  by  the 
church,  which  ChriR  loved  and  gave  himfeif  for,  name- 
ly, the  fpoufe  of  Chrift,  whom  alone  heJoves  with  a 
conjugal  affection,  and  fanQifies,  and  prefepts  glorious 
to  himfeif.       Now,  that  love  of  Chrift,  which  was  the 
motive  of  his   giving  himfeif,  and  or   the  fanclification 
and  glorification  of  the  church,  which  are  the  fruits  of 
that  donation,  belongs  to  elecl  believers  only ;  therefore 
aJfo  the  very  giving  itfelf,  which  is  the  confequence  of 
that   love,  and  the   caufe   of  the   fan&ification  of  the 
church.      Moreover,  that  this  conjugal  love  of  Chrift, 

*  John*.  15,  16,  17.         f   Aasx*.  28.         J  Chap.  Y.  25. 


376  FOR  WHOM   CHRIST   SATISFIED, 

whereby  he  purchafed  the  church,  as  his  fpoufe,  by  his 
own  blood,  has  the  general  aflembly  of  the  eleS  alone 
for  its  object,  to  wave  other  confederations,  may  be 
hence  alfo  inferred,  becaufe  Paul  propofes  it  here  as  a 
pattern  of  the  conjugal  love  of  the  hufband  for  the  wife. 
But  this  love  ought  doubtlefs  to  reach  no  farther  than 
the  wife. 

XXVIII.  Laftly,  when  Paul  reminds  his  fon  Titus, 
that  Chrijl  gave  himfelf  for  us,  thai  he  might  redeem  us 

from  all  iniquity ',  and  purify  unto  himfdf  a  peculiar  peo- 
ple, zealous  of  good  works,*  he  evidently  fhews,  what 
was  the  fruit  of  Chrift's  giving  himfelf;  namely,  re- 
demption from  iniquity,  and  the  purification  of  a  pecu- 
liar people,  &c.  And  confequently  they  who  are  not 
redeemed  from  iniquity,  nor  purified,  nor  made  his  pe- 
culiar people,  Sec.  cannot  glory  in  this,  that  Chrifi 
gave  himfelf  for  them. 

XXIX.  What  the  apoftle  writes  in  this  chapter,  vcr. 
11.  that  the  grace  of  God,  that  bringeth  falvati6n^  hath 
appeared  to  all  men*  teaching  us,  that   denying  ungodti- 
nefs.  Sec.  neither  avails  our  adverfaries,  nor  is  any  wife 
detrimental   to  the   truth   we   maintain.      For,    i.   The 
preaching  of  the  gofpel,  by   which  the  faving  grace  of 
God  is  offered,  and  which  is  here   intended  by  that  ex- 
prefTion,  had  not   reached  all  mankind   without  excep- 
tion, nay  nor   every  nation,  in  the   days  of  Paul.     2. 
The  preaching  of  the  gofpel  reaches  the  ears  of  a  great 
many  more  than  of  thofe,  who   are  the  objefts  of  that 
love  of  Chrifi  which  bringeth    falvation  :  for  it  is  only 
an  external  mean,  by  which  the  elecl,  out  of  every  na- 
tion, are  brought  to   the  communion  of  Chriit.     And 
therefore  the  gofpel  is  to  be  preached  to  every  nation, 
that  the  elecl  therein  may   hear  it.     3.   We  fhould  ob- 
ferve  the  apoflle's  fcope,  which  is  to  encourage  fcrvant* 

f  Tit.  ii.  14. 


FOR  WHOM  CHRIST  SATISFIED'        377 

to  the  exercife  of  univerfal  piety,  that,  by  their  holy 
converfation,  they  may  adorn  the  doctrine  of  Chrift  in 
all  things.  The  reafon  he  gives  for  this  is,  becaufe  the 
faving  graclTof  Chrift  has  appeared,  both  to  matters 
and  fervants,  teaching  us,  &c.  As  if  he  had  faid, 
"  That  all  men,  of  whatever  rank,  profeiling  the  gof- 
pel,  ought  to  reckon  it  their  duty  to  adorn  its  doctrine 
by  the  purity  of  their  manners  :  for  as  to  the  doctrine 
itfelf,  it  fo  plainly,  fo  exprefsly,  and  fo  efficacioufly  in- 
ftructs  us  in  all  goodnefs,  as  none  but  they  who  wilfully 
ftop  their  ears,  can  be  ignorant  of.  And  therefore  all 
the  profeflbrs  of  it,  as  well  maflers  as  fervants,  mould 
take  care,  left  they  bring  a  fcandal  on  this  .moft  perfect 
of  all  rules,  by  lives  which  have  little  or  no  conformity 
to  it."  This  is  the  full  import  of  thefe  words,  fo  that 
any  may  fee,  that  they  make  nothing  for  the  univerfal 
efficacy  of  Chrift's  death. 

XXX.  If  we  fearch  the  matter  to  the  bottom,  we  will 
moft  clearly  difcern,  that  it  never  was  Chrift's  intention, 
to  fatisfy  for  all  in  general.  Certainly,  he  fatisfied  only 
for  thofe  he  engaged  for.  But  he  engaged  to  do  the  will 
of  his.  Father.*  But  this  is  the  will  of  his  Father,  not 
that  every  man  mould  be  faved,  but  thofe  that  were 
given  him,  that  is,  the  elect  out  of  every  nation,  who 
are  to  receive  the  gift  of  faith.  Thofe  the  Father  gave 
him  for  an  inheritance  by  an  irrevocable  teftanicnt.  For 
thus  Jehovah  fpeaks.t  It  is  a  light  thing,  that  thou 
Jhouldjl  be  my  f errant,  to  raifeup  the  tribes  of  Jacob,  ami 
to  re/lore  the  preferved  of  I fr  a  el :  I  -will  alfo  give  thee 
for  a  light  to  the  Gentiles,  that  thou  may  ft  be  myfalvaticn 
unto  the  end  of  the  earth.  And  Chrift  himfelf  itill  more 
clearly. J  T7iis  is  the  Father's  will,  which  hath  fint  vne^ 
that  of  all  which  he  hath  given  me,  IJhould  lofe  nothing, 
*  PfaL  ?1.  9.  f  If.  xlix.  6.  }  John  vi.  39. 

VOL.  I,  Z-  z 


FOR   WHOM   CHRIST  SATISSIED^  , 

But  all  arc  not  given  to  Chrift,  only  thofe  that  ccmc  t& 
him*      All  that  the  Father  giveth  me9  Jhall  come  to  me* 
H£  therefore  only  engages  for  thefe,  according  to  the 
will  of  the  Father  :  he  took  their  fins  upon  him,  carried 
them   on  his  heart,  when  he  offered  himfelf  to  the  Fa- 
ther; claims  them  as  his  peculiar  property,  in  virtue  of 
his  merit,  according  to  agreement,  challenges  them  for 
his  own,  and  will,  at  length  in  due  time,  prefent  them 
holy  and  glorious  to  his  Father,  faying,    Behold  /,  and 
the  children  which  God  hath  given  me.^     All  thefe  things 
naturally   flow   from  the  very  nature  of  the  covenant 
which  fubfifts  between  the  Father  and  the  Son,    as  for- 
merly explained. 

XXXI.  And  thefe  particulars  may  be  further  illuf- 
trated  and  confirmed  from  Aaron's  typical  prieflhood. 
The  high  pvieft,  on  the  folemn  day  of  expiation,  flew 
one  of  the  goats,    on  which  the  fins  of  all  Ifrael  were 
laid,  and  fent  the  other  into  the  wildernefs.       All  thefe 
things  were  typical.     The  high  pried,  the  facrifice,  the 
fcape-goat,  all  fet  forth  Chrift.     But  who  were  typically 
defigned  by  Ifrael?    Not  indeed  all  men.      For  what 
is  more  abfurd  than  that  Ifrael  mould  be  a  type  of  the 
Edomites  and  Egyptians,  and  of  all  that  world,  out  of 
which  they  were  chofen,  and  from  which,   on  fo  many 
accounts,  they  were  diftinguimed  ?    We  therefore  con- 
clude, that  they  were  typical  of  the  elecl,  who  are  the 
true  Ifraelites,  Jews  inwardly,  and  in  the  fpirit,  and 
•whom  the  apoftle  loves  to   diuinguifh  by   the  name  of 
the  election.^      For  the  nature  of  the  type  confided  in 
this,  that  the  people  of  Ifrael  was  chofen  by  an  external 
pomp  of  ceremonies,  was  redeemed,  and  in  their  mca- 
fure  was  a  holy  prieflhood.     They  therefore  prefigured 
thofe,  who  were  truly  chofen,   redeemed,  and  confe- 
crated  a  royal  priefthood  to  God ;  as  Peter  feems  not 
*•  John  vi.  37.  f  Heb.  ii.  13.  J   Rem.  xi.  7. 


~  -'  ""  ^V*   ~  I***'****,*  K  *'*""*r    ''  +•   -  .'{"vVjfr     " 

FOR   WHOM   CHRIST  SATISFIED.  379 

olbfciirely  to  fignify.*  As  therefore  the  high  pried  for- 
merly offered  an  atoning  facrifice  not  for  the  Egyptians 
or  Canaanites,  but  for  the  typical  Ifrael  only;  fo  our 
High  Pried  according  to  the  order  of  Melchizidck,  of- 
fered himfelf  once,  not  for  abandoned  reprobates,  but 
for  mydical  Ifrael,  that  is,  the  truly-chofcn. 

XXXII.  This  fame  truth  will  appear  mod  cleady, 
if  we  attend  tofome  of  the  infeparable  effccls  of  Chrid's 
faiisfaclion.       It  would  carry  us  too  far  to  enumerate 
all :  let  us  confkler  fbme  of  the  principal.      If  they  -u'ho 
were  enemies  io  God  were  reconciled  by  the.  death  of  his 
Son,  much  more  Icing  reconciled*  they  /hall  be  faved  by 
his  life.^    -  For  whom  God,  not   fparing  his  own  Son, 
gave  him  up  unto  death,    with  him  freely  he.  gives  them 
all  things.^      We  may  boldly  fay  to  them,  for  whom 
Chrid  died,  Who  /hall  lay  any  thing  to  the  charge  of  God's 
deft  ?  It  is  God  that  juftijieth.      Who  is  he  that  condemn- 
tth  ?§  &c.     They  whom  Chrid  redeemed  from  the  curfc 
of  the  law,  are  not  under  the  curfe,  but  the  blejjing  of 
Abraham  cometh  upon  them.\\     But  this  is  not  true  of  alt 
and  every  one,  but  of  elecl  believers  only,  that  they  are 
faved  by  the  life  of  Ghrift  ;  that  with  Chrid  God  freely 
gives   them   ail   things  ;  that  none  can  lay  any  thing  to 
their  charge,  or  bring  an  accufation  againft   them;  that 
upon  them  is  come  the  bleffing  of  Abraham.     Therefore 
they  alone  are  the  perfons,  of  whom  the  foregoing  things 
may  be  truly  affirmed. 

XXXIII.  Add,  that  that  fi8.itious  fatisfaclion  for  the 
reprobate,  anftnofe   who  pcrifh,  is   altogether  a  vain 
and  ufelcfs  thing.      For  whom  does  it  profit  ?.  Not  cer- 
tainly God,  who  by  no  aft  can  be  rendered  happier  than 
he   is.      Not   Chrid   himftlf,  who,  as  he    never    iceks 
them,  fo  he  never  receives  them  for  his  peculiar  proper- 

*   i  Pet.  ii.  5.  f   Rom.  v.  io.  {  R.om.  viii.  3^* 

§  Ver.  33,  34-          j|  Gal.  iir.  r3,   14. 


380          FOR   WHOM   CHRIST   SATISFIED. 

ty  ;  and  neither  is  be  enriched  by  poffeffing  them,  though 
fuppofed  to  have  purchafed  them  at  a  dear  rate.  Not 
believers,  who,  content  with  their  portion  in  God  and 
in  Chrift,  and  fully  redeemed  by  Chrift,  enjoy  a  happi- 
nefs  in  every  refpecl  complete.  N  Li^fine,  not  thofe  that 
perifli,  who  are  conftrained  to  fatisfy,  in  their  own  per- 
ibns,  for  their  fins  to  the  utmoft  farthing.  But  to  affirm 
the  fatisfaclion  of  Chrifl  to  be  a  vain  and  ufelefs  thing, 
is  abfurd,  and  borders  upon  blafphemy.  Remigius,  for- 
merly bifhop  of  Lyons,  faid  extremely  well,  when  dif- 
couding  at  large  on  this  controverted  point,  u  The 
blood  of  Chrift  is  a  great  price;  fuch  a  price  can,  in. 
no  refpecl,  be  in  vain  and  ineffectual,  but  rather  is  fil- 
led with  the  fuperabundant  advantage  arifing  from  thofe 
bleffmgs,  for  which  it  was  paid."  See  Forbef.  inftrucl. 
hill.  lib.  8.  c.  16. 

XXXIV.  Nor  are  we  to  fay,  that  therefore  the  re- 
probate have  no  benefit  by  the  fatisfaclion  of  Chrift,  be- 
caufe  the  condition  of  faith  and  perfeveraace,  which  the 
reprobate  .do  not  perform,  is  neceffary  to  that  purpofe. 
For,  firft,  it  is  not  true,  that  faith  and  perfeverance  are 
pre-requiiite  conditions,  before  a  perfon  can  enjoy  any 
of  the  fruits  of  Chrift's  fatisfaclion.  For  regeneration 
itfelf  and  efFe8.ua!  calling,  which  go  before  aclual  faith  ; 
justification,  adoption,  and  fanclification,  which  pre- 
cede final  perfeverance  in  the  faith,  are  the  fruits  of 
ChriftVmoft  excellent  fatisfaclion.  And  then,  from 
the  want  of  faith  and  perfeverance  in  thofe  that  perifh, 
we  have  a  rnofl:  effeclual  proof,  that  the  blood  of  the 
new  covenant  was  not  fhed  for  them ;  for  by  that  Chrift 
has  merited  for  his  people  the  continuance  of  the  new 
life  in  faith  and  love.  Seeing  he  is  the  Mediator  o/"that 
letter  covenant,  -which  -was  eftablijlied  upon  better  pro- 
yiifes**  But  thefe  promifes  are,  fanclification  ;t  I  will 
*  Heb.  viii.  6.  f  Ver.  10-, 


FOR  WHOM  CHRIST   S  ATI  SPIED.          381 

put  my  laws  into  their  mind  ;  and  the  continuance  there- 
of, /  will  be  to  them,  a  God,  and  ikey  fhdll  be  to  me  a  peo- 
ple. For,  in  the  new  covenant,  to  be  a  God  to'any,  is 
to  be  an  everlafting  Saviour,  as  we  gather  from  Matth. 
xxii.  32.  and  which  the  oppolition  made  between  the 
n.?w  and  the  old  covenant,  in  like  manner,  (hews.* 
Thefe  promiies,  being  graciouOy  and  aBually  confcrrec} 
on  the  elecl,  in  ,virtue  of  Chrift's  (atisfaclion,  w'ould  have 
certainly  been  conferred  on  the  reft  of  mankind,  had 
Chrift  equally  fatusfied  for  them. 

XXXV.  Nay,  the  fatisfaclion  of  Chrift  for  the Tcpro- 

tumff*  i  *• 

bate  had  not  only  been  ufelefs,  but  highly  unworthy 
both  of  God  and  of  Chrift.  Unworthy 'of  the  wifdom, 
goodncfs,  and  juftice  of  God,  to  exacl  and  receive  fa- 
tisfaclion from  his  mofl  beloved  Son  for  thofe,  whoni 
he  neither  gave,  nor  wanted  to  give  to  his  Soil,  and 
whom  he  decreed  to  confign  to  everlafting  confinement, 
that  they  mi^ht  fuffcr  in  their  own  perfons  according  to 
the  demerit  of  their  crimes.  Unwpnhj  of  Chrift,  to 
give  his  blood  a  price  of  redemption  for  thofe,  whom 
he  had  not  in  charge  to  redeem.  And,  if  we  may  fpeak 
freely,  this  alfo,  in  forne  refpeft,  would  be  for  Chrift 
to  account  the  blocd  of  the  new  covenant^  or  the  new  co- 
venant itfelf,  by  which  he  was  fan^lijicd^  a  common,  or 
unholy  thing. 

XXXVI.  It^  would  now  remain  to   refute  the  argu- 
ments of  thofe  on  the   other  fide  of  the  queftion  :  but 
this  has  been  done  at  large,  and  with  fo  much  judgment, 
by  very  learned  men,  that  we  can   fcarce  make  any  ad- 
dition.    The  very  accurate  differtation  of  Gomarus  on 
this  head,  may  cfpecially  be  confulted,  which  is  infert- 

^ed  in  his  commentaries  on  the  epiftle  to  the  Galatians, 

*  Heb.  viii.  8,  9., 


How   CHRIST    USED 

CHAP.    x. 

After  -what  manner  Ckrifi  ufed  the  Sacramc:i:i. 

T 

JL  HUS  far  we  have  at  large  treated  of  thofe  things, 
that  relate  to  the  compact  between  Chrift  and  the  Father  : 
and  we  might  feem  to  have  completely  finifhed  that  fub- 
jeft,  was  it  not  proper  to  add  fomething  concerning  the 
facraments,  by  which  that  compact  was  confirmed. 
The  apoftle  has  obferved,*  that,  net  without  an  oath, 
Chrift  was  made  Pried,  and  the  Surety  of  a  better  tef- 
tament.  As  this  manifefted  the  (lability  of  the  cove- 
nant, and  the  immutability  of  God's  counfel ;  fo  it  like- 
wife  contributed  to  the  full  afiuranoe  of  Chrift  the  Me- 
diator. It  moreover  pleafed  God,  to  confirm  that  co- 
venant by  certain  external  fymbols,  and  indeed  the  ve- 
ry fame,  by  which  the  covenant  of  grace  was  fealed  to 
believers,  under  the  different  difpcnfations  of  it.  We 
have  above  hinted  fomething  on  this  fubjecl,  which  we 
are  now  to  enlarge  upon  more  diftinctly. 

-II.  It  is  evident,  that  the  Lord  Jtfiis  was  circuinctfid 
on  the  eighth  day  from  his  birth,t  that  he  kept  the  faff- 
over  with  his  difciples,J  and  was  baptized  by  John.$ 
Though  the  eyangelifts  do  not  indeed  exprefsly  affert, 
that  he  alfo  partook  of  the  ho\y  fufper  ;  yet  they  relate 
\vhat  we  think  may  make  it  more  than  probable  he  did. 
III.  i.  It  is  certain,  that  our  Lord,  in  the  inflitu- 
tion  and  ufeof  the  myftital  fupper,  borrowed  moft  of 
the  rites  from  the  Jewifh  pafTover.  The  very  learned 
Jofeph  Scaliger,  Ludovicus  Capellus,  and  moft  parti- 
cularly, Euxtorf  in  a  peculiar  differtation,  have  made 
this  as  cuar  as  noon-day.  Thus  our  Lord  took  the 

*   Heb.vii.20>  21.      f  Luhe  ii.  21.      J  Luks  xxii.  8,   n. 
§  Matth.  iii.  13. 


THE  SACRAMENTS.  383, 

bread  and  cup  diftinctly,  fcparately  blefTed  them  both, 
and  gave  tHem  to  his  difciples,  after  the  Jewiih  man- 
ner. It  was  befides,  a  cuftom  among  the  Jews,  for  the 
mailer  of  the  family  to  eat  firft  of  the  bread  afvenblef- 
iing.  To  this  purpofe  Maimonides*  fays,  "  The  guefts 
\vcre  not  to  eat  or  tafte  any  thing,  till  he  who  broke, 
had  tafted  firft."  Nor  was  it  permitted,  at  fcflivals  and 
folemn  feafts,  for  any  of  the  guefts  to  drink  of  tlie  cup, 
till  after  the  mafter  of  the  family  had  done  it  firft ;  ac- 
cording to  an  exprefs  paffage  quoted  by  Buxtorf  from 
the  Talmud,  where  it  is  faid,  "  to  be  an  excellent  pre- 
cept, that  he  who  fanQifies  or  bleffes,  fhould  firft  tafte, 
and  after  all  the  guefts  fitting  down,  tafted  ;  every  one 
took  a  draught ;"  fee  the  bove  diflertation,  J  76.  In 
this  manner  Crmft  acled  at  the  pafchal  flipper,  Luke 
xxii.  15,  17.  and  why  not  fo  at  this  new  myftical  fup- 
per  ? 

IV.  2.  This  obfervation  will  be  more  cogent,  if  .we 
confider,  that   the  fame  phrafeology,  ufed  by  Chrift  of 
the  pafchal  cup,   Luke  xxii.  18.  I  will  not  drink  of  ths 
fruit  of  the  vine,  until  the  kingdom  of  God  Jhall  come,  is 
alfo,  according  to  Matth.   xxvi.  29.  made   ufe  of  con- 
cerning the  cup  at  the  holy  fupper.     Whence  we  infer, 
that  then  Chrift  likewife  drank  of  the  cup  with  his  dif- 
ciples. 

V.  3.  We  may  add,  that  no  reafon  can  be  afligned, 
why  Chrift  mould  not  partake  of  the  fupper,  as  he  did 
of  baptifm,  and  confecrate,  in  his  own   perfon,  thefe 
two  facraments  of  the  New  Teftament. 

.  VI.  4.  Nay,  this  feems  requifite  from  the  mutual 
union  between  Chrift  and  believers,  and  that  intercourfe 
of  intimate  familiarity,  which,  among  other  things,  was 
fealed  in  this  myftical  feaft,  and  which  our  Lord  him- 
Telf  has  very  elegantly  prop.ofed,  under  the  funilitude 
,*  la  Hilcct  Berachot,  c.  7. 


384  How   CHRIST   USED 

of  a  mutual  (upper  ;*  /  will  fop  with  him,  and  he  with 
vie. 

VII.  This  alfo  was  the  opinion  of  the  fathers :  As  of 
Jerome. t     "  Not  Mofcs,  but  the    Lord   Jefus  gave  us 
the  true  bread  :  he  himfelf  at  once  the  entertainer  and 
the  entertainment ;  the  eater  and  the  food."     Of  Augur- 
tine.;];     "  And   having  firft   tafted  the  facrament  of  his 
body  and  blood,  he  fignified  his  meaning."     Of  Chry- 
foftom.$     "  He  alfo  drinks  thereof,  left,  on  hearing  his 
words,  they  (hall  fay,  And  do  we  then  drink  blood  and 
eat  flefli  ?  And  therefore,  in  order  to   prevent  this,  he 
himfelf  fets  them  an  example,  &c." 

VIII.  This  ufe  of  the  facraments,  was  not  a  matter 
of  choice  to  Chrift,  but  a  -part  of  his  righteoufnefs  and 
a  duty  incumbent  upon  him.     For  he  himfelf  declared, 
when  John  refufed  to  baptize  him,  Suffer  it  to  be  fo  now : 

for  thus  p  R  E  P  o  N  E  s  T  i  N  ,  it  becometh  us  to  fulfil  all  righ- 
teoufncfs.\\  Where  b$  righteoufnefs  he  means  the  obe- 
dience due  to  the  command  of  God ;  and  it  became 
both  John  and  Chrift,  to  fulfil  alL  and  confequently 
this  part.  The  part  of  Chrift  was  to  prefent  himfelf  to 
be  baptized  by  John;  and  John's  duty  not  to  deny 
Chrift  in  this  :  thus  it  became  both  of  them  :  which  in 
this  place  docs  not  limply  denote  a  matter  of  mere  fit- 
nefs,  as  if  baptiim  was  a  thing  unneceffary  (it  being,  as 
\ve  have  already  faid,  a  part  of  the  righteoufnefs  which 
Chrift  was  to  fulfil ;)  but  it  fignified  every  duty  incum- 
bent, the  performance  of  which  is  an  ornament  to  the 
faints,  and  renders  them  beautiful  in  the  eyes  of  God  : 
as  the  pfalmift  fings  :*£  Holinefs  NAAVA  [is  the  orna- 
ment of]  becometh  thine  houfe.  In  this  fenfe  Paul  faid, 
as  p  FV  E  p  E  i ,  becometh  faints  ;**  and  HO  p  R  E  p  E  i ,  which 

*   Rev.  iii.  20.         f  In  epift.  ad.  Hedibiam,  quaeft.  2.        J  De 
do&rina  ChriRina,  lib.  2.  c.  3.  §  Homil.  Ixxxiii.  in  Matth. 

i|  Matth.  iii-  15.     «[•  Pfal.  xciii.  5.    **  Eph.  v.  3. 


THE   SACRAMENTS.  385 

vocmcn  prof  effing  go  dlincfs  ;*  and/0"  Z?R  EP  E, 
it  became  him.  The  rectitude  (a)  beauty,  or  comeli- 
nefs  of  God,  who  is  adorned  with  recliftide  and  beauty,  t 
c  H  AS  IN  JAH,  (which  recYitude  he  can  neither  deny, 
nor  acl  contrary  to)  required,  that  the  Captain  of  our 
falvation  ihould  be  made  perfeQ.  by  fufferings;  Such  a 
High  Pricjl  became  us.  ^  From  which  it  appears,  that 
the  baptifm  of  Chrift  was  a  part  of  his  duty,  by  which 
he  rendered  himfelf  comely  both  in  the  eyes  of  God 
and  men. 

IX.  But  beficies  this,  the  Facramcnts  which  Chriit 
made  ufe  of,  had  ftill  a  further  refpccl.  They  are  not 
only  to  be  conlidered  as  acts  of  obedieticei  enjoined  by 
the  law,  but  alfo  as  Jigns  and  ft  ah  of  the  covenant^ 
whereby  the  mutual  engagements  of  the  contracting  par- 
ties are  fealed.  For  God  did  not  inftitutc  the  facra- 
ments  with  a  view,  that  any  ihould  place  virtue  and  ho- 
linefs  in  the  b;  re  exercife  of  thofe  acts,  but  that  they 
might  be  feals  of  fpiritual  things.  Nor  does.  he  make  a 
proper  ufe  of  the  facraments,  who  does  not  apply  them 
to  that  end.  And  as  to  Chrift,"  we  are  not  to  doubt, 
but  that  he  made  ufe  of  thefe  inftitutions  agreeably  to  the 
intention  of  God,  who  appointed  them,  as  was  proper 
to  be  done  by  that,  moft  perfecl  and  excellent  fervant.  in 
whom  God  was  well  pleafed,  There  was  therefore,  in 
the  ufe  of  the  facraments,  a  confirmation  of  the  pioir.ii- 
es,  both  of  thofe  made  by  the  Father  to  the  Son,  and 
by  the  Son  to  the  Father. 

*   I  Tim.  ii.  1C.   Heb.  ii.  10.      f  Pial.  kxxix.  3.      rj;  Ii;:b.  vli.  20. 


(a)  T.'ie  author  here  ufes  a  word  of  a  very,  general 
fj^aiiyiii;;  every  thing  that  is  fuitahle  to  U»e  .perfedipns  of  God. 
And  as  the  divine  redlitude,  holinefs,  or  rightccufnefs,  is  his  Lean  - 
ry  ;  ib  t!as,  I  apprehend,  is  what  the  author  means  here  by  </«.-«- 


386  How   CHRIST   USED 

X.  Moreover,  the  promifes  made  to  Chrift  were  of 
various  kinds.     Some  were  made  to  him  as  a  particular 
man,  born  holy,  who  was  to  be  juftified  and  made  hap- 
py, upon   conRantly  perfevering  in  the   courfe  of  his 

-commenced  purity.  For  Chrift  was  indeed  a  creature, 
but  holy ;  now  to  make  a  holy  creature  happy,  who 
preferves  its  holinefs  untainted,  is  fo  agreeable  to  the  di- 
vine goodnefs,  that  it  is  fcarce,  if  at  all,  poilihle,  it 
could  be  otherwife,  as  we  have  proved  at  large,  book 
i.  chap.  4.  feel.  12.  &  feq.  And  thefe  promifes  are 
legal,  and  belong  to  the  covenant  of -works.  Other  pro- 
mifes made  to  him  as  Surety  and  Mediator,  by  which  his 
ferfon,  and  his  office  and  work,  as  Mediator,  fhould  be 
acceptable  to  God,  and  very  fuccefsful :  and  a  twofold 
cffcH  was  certainly  to  enfue,  one  for  himfelf,  viz.  a 
moft  excellent  degree  of  glory ;  the  other  for  the  elect, 
who  were  to  be  united  to  him,  namely,  their  falvation. 
And  thefe  laft  are  properly  the  promifes  of  the  covenant 
of  which  we  treat,  and  of  which  we  have  given  a  fpeci- 
men,  book  ii.  chap.  iii.  §  29.  &  feq. 

XI.  We  may  now  inquire,  whether  both  thefe  kinds 
of  promifes  were  fealed  to  Chrift,  by   the  ordinary  fa- 
craments of  the  old  and  New  Teftament,  which  he  par- 
took of.       But  we  muft  not  determine  any  thing  rafhly 
with  refpeft  to  this  :  and  therefore  I  fhall  modeftly  pro- 
pofe,   what  I  think  moft  probable.      There  is,  indeed, 
no  reafon,  why   Chrift  as  a   holy   man,  and  who,  as 
fuch,  was  to  be  made  happy,  might  not  be  confirmed 
in  the  faith  of  this  promife  by  fome  certain  facraments. 
This  appears  from  the  facraments  of  the  covenant  of 
works  given  to  Adam  before  the  fall.     But  that  fuch  fa- 
craments  were,  for   that   purpofe,  granted  to    Chrift, 
does  not  appear  from  fcripture.     Moreover,  I  dare  not 
affirm,  that  the  ordinary  facraments,  which  Chrift  made 
ufe  of,  were  fubfervient  to  the  confirming  the  legal  pro- 


,THE   SACRAMENTS.  387 

<mifes,  belonging  to  the  covenant  of  works.  The  reafon 
is,  becaufe  they  are  facraments  of  the  covenant  of  grace. 
And  it  does  not  feem  confident,  that  the  promifes  of  the 
covenant  of  works  fhould  be  fealed  by  the  facraments  of 
the  covenant  of  grace. 

XII.  I  cannot  indeed  refufe,  that  there  is  a  great  dif- 
ference in  fome  circumftances,  as  to  the  fignification  of 
the  facraments,  as  made  ufe  of  by  Chrift,  and  as  ufed 
by  believers.       For  to  the  latter  they  feal  regeneration, 
the  mortification  of  the'old,  and  the  vivifkation  of  the 
new  man,  the  remiilion  of  fins ;  which  as  they  neither 
had,  nor  could  have  any  place  in  Chrift,  the  holy  One 
of  God,  fo  they  could  not,  in  this  manner,  be  feals  to 
him.      Chrift  alfo,  by  die  facraments,  engaged  to  per- 
form obedience  otherwife  than  believers  do  ;  for  he  en- 
gaged to  perform  the  moft  perfect  obedience,  without 
any  defect,  and  bound  himfelf  to  bear  the  curfe  of  the 
law,  and  that  in  order  to  fatisfy  divine  juftice.       Belie- 
vers indeed,  in  th.e  ufe  of  the  facraments,  engage  to  per- 
form fincere  obedience,  yet  not  that  which  is  abfolutely 
perfe6t  (for  that  would  be  to  be  guilty  of  a  formal  lie ;) 
neither  do  they  bind  themfelves   to  bear  the  curfe,  nor 
promife  any  thing,  by  which,  of  themfelves,  they  may 
fatisfy  the  juftice  of  God.       So    that  not  all  the  fame 
things,  at  lea  ft  not  in  the  fame  manner,  were  fealed  to 
Chrift  by  the  facraments,  which  by  thefe  are  fealed  to 
believers. 

XIII.  That  very  accurate  divine,  Gomarus,  having 
•duly  examined  thefe  things,  has  prefentcd  us  with  a  cer- 
tain general   fignification  of  the   facraments,  which  he 
maintains  to  have  had  p!ace  in   Chrift.       According  to 
him,  it  was  this,  namely,  a  Jign  and  feal  of  his  covenant 
with  God,  and  communion  with  the   church,  that    God 
/hould  be  his  God,  and  the  be  flower  offalvation  :'  and  he 
hi-mftlf  bound 'to  perform  perpetual,  grateful  obedience  to 


388  PI  o  \v    C::itiST    USED 


im^anJ'.  mr/mmo-:  -  church  *    Though 

there  is  no  impropriety  in  thcfe  things,  and  they  were 
doubtlefs  fignified  in  the  facraments,  which  Chrift  made 
ufe  of,  yet  they  do  not  feem  to  come  up  to  the  full  fig- 
nification  of  the  facraments  ;  fince  the  proper,  proxi- 
mate, and  principal  end,  and  confequently  the  very  na- 
ture of  thefe  facraments,  is  efpecially  to  be  a  feal  of  the 
new  covenant.  And  here  holds  what  is  commonly  faid 
in  the  fchools,  the  principal  aft  fpecifies,  as  the  great 
Voetiust  has  accurately  obfervcd. 

XIV.  I  therefore  conclude,  that  the  promifes  made 
to  Ckrijl  as  Mediator,  were  principally  fealed  to  him  by 
the  facraments.       Chrift  indeed  obtained  thefe  in  virtue 
of  his  merits,  or.  to  fpcak  \vith  Paul,  becaufe  he  fulfil- 
led the  righteoufnefs  of  the  law;  yet  in  themfelves,  and 
as  they  relate  to  believers,  they  are  promifes  of  the  co- 
venant of  grace  ;  by  which  it  was  declared,  that  Chrid 
fliould  become  the  glorious  Lord  and  head  of  believers, 
and  that  they  fnould  be  redeemed  by  his  fatisfaftion, 
juftified  by  his  merits,  and  at  length  made  perfectly  hap- 
py with  him,  that  fo  he  might  for  ever  exult  for  joy  with 
them,  and  in  them,  as  his  glorious  inheritance. 

XV.  The  j  unification  of  the  Lord  Jefus  is  contained 
in  thefe  promifes,  concerning  which  he  himfelf  fays,  He 
25   near  that  j-jiificth   me,  who  will  contend  with  me  ? 
Who  is  he  thatJJiall  condemn  me  ?%    And  Paul,  He  was 

juflijicd  in  the  Spirit.^  This  juftifkation  does  not  only 
con  hit  in  his  being  declared  innocent  of  thofe  crimes, 
with  which  he  was  falftly  accuied,  and  for  which  he  was 
condemned  by  men  ;  nor  in  the  Father's  declaring  him 
to  be  holy  and  righteous,  and  worthy  of  his  favor,  on 
account  of  the  perfect  holincfs  of  his  nature  and  actions  ; 
but  in  his  being,  as  Mediator,  declared  to  have  perform- 

*  laMatth,  lii.  13,     -j-  Difput.  torn.  2.  p.  161.      J  111  L  8,  9. 

.     -    Ci        '...  1  6, 


THE   SAC  n  A  M  ::  srr  £  389 

ed  cVcry  thing  he  was  bound  to  for  the  payment  of  the 
debt  he  had  taken  upon  himfelf.  So  that  he,  who  had 
before  appeared  in  the  likenefs  rj jinful  ficjh?  was  now 
to  be  feen  C  H  o  R  i  s  HA  M  A  R  T  i  A  s ,  without  fin  by  ik  :>fe 
that  look  for  him  unto  falvation. 

XVI.  Yet   I  dare  not  fay  with  a  certain  divine,  in 
other  refpefts  very  judicious,  that  the  remiflion  of  thofe 
fins  which  Chrift  as  Surety  took  upon  himfelf,  was  feal- 
ed  to  him.       For  the  fcripture  no  where  fpeaks  in  thii 
manner.      Befides,  the  remiilion  of  fins  is  the  forbear- 
ance or  removal  of  the  punifhtnent  due  to  them.    Which 
cannot  be  faid  of  Chrift,  becaufe  he  fuffered  the  punifh- 
ment  due  to  us,  and,  in  the  fulled  manner,  fatisticd  the 
jufticc  of  God.     Our  lins  are  forgiven  us,  on  account 
of  the  fatisfaftion  of  Chrift.     But  neiiher  fcripture  nor 
reafon  will  authorifc   us  to  fay,  that  lins  were  forgiven 
to  Chfift. 

XVII.  However,  agreeably  to  both  it  may  be  faid, 
that  the  regeneration  of  the  cleft,  the  remiilion  of  their 
fins,  their  fanftification  and  glorification,  in  a  word,  all 
thofe  benefits,  which,  by  virtue  of  the  covenant  of  grace, 
are  beftowcd  upon  them,  were  promifed  and  feakd  to 
Chrift  by  the  facratnents.       For  fince,  by  virtue  of  the 
inyftical  union,  founded  on  the  decree  of  God,  Chrift 
and   the  cleft  are  one  fpiritual  body,  Chrift  received 
thofe  gifts  in  the  cleft,  which  are  given  to  them ;  as  we 
have  feveral  times  hinted  from  Pfal.  Ixviii.   18. 

XVIII.  May    w.e   not   here   alfo    infer  what    Paul 
writesjt  that  the  church  is  PLEROMA  xou  TA  PANT  A 
EN  p  A  s  i  p  L  E  R  o  M  E  N  o  u ,  the  fuluefs  cf  him  that  fillcth 
all  in  all  ?  Fulncfs,  I  fay,  not  only  to  -be  completed 
by  Chrift,  but  alfo,  in  Its  meafare,  which  makes  Chrift 
complete,  who  himfelf  fee  ins  not  to  be  completed  with- 
out his  whole  body.     So  that  the  prorriift's  made  to  the 

*   Roir..  viii,  3.  f  EpL  i.  23. 


390  Ho\v    CARIST   USED 

elecl,  may  fo  far  be  looked  upon  as  made  to  Chrift,  and 
thus  fcaled  to  him  by  the  facrarnents. 

XIX.  Moreover,  Chrift,  on  the  other  hand,  promi- 
fed  the    Father,  in  the    ufe  of  the    facrarnents,  that  he 
•would  faithfully  and  perfeveringly  perform  all  he  bound 
himfelf  to  by  agreement.     For,  in  the  ufe  of  the  facra- 
ments,  there  is,  as  it  were,  a  kind  of  renewal  of  the  co- 
venant, and,  if  we  may  thus  fpeak,  a  repeated  folemni- 
fation  thereof.     Chrift  therefore,  by  that  aft,  publicly 
protefted  before  God  and  the  church,  that  he  would  not 
fail  in  any  part  of  his  duty. 

XX.  Some  perhaps  may  think,  to  what  purpofe  is  fhis 
mutual  fealing  of  the  promifes  by  facrarnents  :  for  nei- 
ther was  the  faith  of  Chrift  fubjecl  to  any  vitious  flaw  of 
weaknefs,  to  render  iuch  a  confirmation  neceflary  ;  nor 
the  Father  under  any  doubt  as  to  the  fidelity  of  his  en- 
gaging Son  ?     But  the  anfwer  is  eafy.      i.   The  inftitu- 
tion  and  ufe  of  facrarnents  do  not,  from  the  nature  of 
the  thing,  prefuppofe    fin,  or   any    weaknefs  of  faith. 
This  appears  from  the    facraments  inftituted  before  the 
fall.     They  are  not  therefore  to  be  efteemed  a  vain  in- 
ftitution  ;  for  that  would  be  injurious  to  the  wifdom  of 
God,  who   appointed    them.      2.  Though   the  faith  of 
Chrift  had  no  (lain,  yet  it  was  but  human,  and  depend- 
ed on  the  influence,  fupport,  and  corroboration  of  the 
Deity  ;  and  as  he  ufually  does  this  by  the  means  he  has 
appointed  for  that  purpofe,  it  was  the   duty  of  the  man 
Chrift,  to  obey  this  will  of  the  Deity,  and  carefully  ap- 
ply the  means  adapted  to  that  end  ;  forne  of  which  are 
the  facrarnents.     3.   None,  I    imagine,  will  deny,  that 
Chrift  preferved,  exerted,  and   ftrengthened   his    own 
faith  by  devout  prayers,  pious  meditation  on  the  word 
of  God,  an  attentive  obfervation  of  the   ways  of   God 
towards  himfelf  and  other  believers,  contemplation  of 
the  divine  puicclicns,  and  by  a  full  cxcrcife  of  inftitut- 


THE   SACRAMENTS*  391 

• 
cd  worfliip,      I  or   as  thefe  are  things  inftparable  from 

the  duty  of  a  pK  in.   To  they  very  much  contribute 

to  preferve  and  ,  iiith.     Why  fliould  we  not 

then  believe,  that  they  had  the  fame  eflecl  on  Chri(\,  as, 
wl'U,  hy  their  nature,  they  are  adapted  to  have  ?  And 
if  by  thefc  means  the  faith  of  Chrifi  was  fupportcd,  \vhy 
not  al.fo  by  the  facrainents  ?  4.  Nay,  as  often  as  a  inore 
bitter  temptation  or  dreadful  affliction  afTaulted  him,  ha 
was  confirmed  in  the  faith  of  the  promifesby  extraordi- 
nary means  ;  fuch  as  the  appearance  of  God  at  Jordan, 
the  defcent  of  the  Holy  Spirit,*  the  miniftry  ofangels,f 
the  glorious  transfiguration  on  the  holy  mountain,^  a 
voice  from  heaven.,}  and  an  angel  {lengthening  him  in 
his  agony. ||  From  \vhich  I  conclude,  that  fince  it  was 
fit,  Chrifi  fhould  at  times  be  confirmed  in  faith  by  *x- 
traordinary  means,  it  was  nowife  unfit  to  allow  the  ordi- 
nary means  of  the  facraments  to  be  applied  for  the  fame 
purpofe. 

XXI.  Nor  was  it  lefs  proper,  that  Chrift  fiiould  fo 
folemnly  reiterate  his  engagements  in  the  ufe  of  the  fa- 
craments, though  the  Father  was  fully  perfuaded  of  his 
veracity  and  fidelity.  For,  i.  That  free  and  often-re- 
peated profeflion  of  Chriil's  alacrity  to  perform  every 
thing  he  engaged  for,  contributed  to  the  glory  of  the  Fa- 
ther. 2.  The  zeal  of  Chrifi  himfelf,  though  never  vi- 
tioufly  languid,  was  yet  roufed  and  kindled  to  a  flame 
by  that  repetition  of  his  obligation.  3.  It  was  highly 
ufeful  to  believers,  who  either  were  eye-witncfles  of  his 
actions,  or  oihcrwife  acquainted  with  them,  attentively 
to  confider  that  open  declaration  of  Chriil's  readinefs* 
For  thus  they  were  both  flrengthened  in  the  faith  of 
Chrift,  and  excited  to  a  like  alacrity  of  zeal.  Whence 

*  Matth.  Hi.  1 6,   17.    -f  Mattli.  iv.  n.     f  Matth.  zvii,  it  &c^ 
§   John  xii.  28.         [|   Lukexr.  43. 


on  2  How   CHRIST   USED 

<J~J 

we  conclude,  that  the  ufe  of  the  facraments  was  neither 
a  vain  nor  an  empty  thing  to  Chrift. 

XXII.  Having  premifed  thcfe  things  in  general  con- 
cerning the  facraments  which  Chrift  ufed,  let  us  briefly 
take  a  view  of  each.    And  the  fir  (I  is  his  c  i  R  c  u  M  c  i  s  i  c  N  , 
intimated    Luke  ii.   2.1.     Which  fignified  and  fealed  to 
Chrift,   i.  That  he  was  acknowledged  by  the  Father,  as 
the  promifed  feed  of  Abraham,  in  whom  all  the  nations 
of  the  earth  were  to  be  blefTed.   ,2.   That  his  death  and 
cutting  off  out  of  the  land  of  the  living,*  fhould  be  the 
means  of  the  preservation  and  life  of  his  whole  myftical 
body,  as  the   cutting  off  of  the   forefkin  in  the    Jews, 
was  a  mean    for  the   preservation  of  the    whole  perfon. 
For  they  who  neglected  this,  were  threatened  to  be  cut 
of?  from  among  their  people. t     3.   That  his  people  were 
to  derive  from  him  the  circumcih'on  made  without  hands, 
confifting  in  putting  off  the  body  of  the  fins  of  the  flefh,, 
to  be  begun  in  regeneration,  carried  on  in  fanclification, 
and  confummated  in   the  glorification  both  of  body  and 
fbul.J 

XXIII.  On  the  other  hand,    Chrift  promifed  in  cir- 
curncifion,   i.  That  he  would   in  general   perform   all 
righteoufnefs;  fee  Gal.  v.  3.     And,  on  his  coming  into 
the  world,  he  proclaimed  this  by  this  folemn  token,  Lo, 
I  come  to  do   thy  will,  0   God.§     2.   More   efpecially, 
that  he  was  ready  and  prepared  to   fhcd  his  blood,  and 
undergo  thofe  fufferings,  by  which  he  was  under  obliga- 
tion to  fatisfy  the  juftice  of  God.     For  he  entered  upon 
life  by  undergoing  pain  and  fhedding  his  blood  on  the 
eighth  day.     And,  3.   Moft  of  all,  that  being  now  made 
flcfh  of  our.  flefh.]|  he  would  willingly,  at  the  appointed 
time,  give  himfelf  up  to  death,  and  to  be  cut  off  out  of 

If.liiL  3.     f  Gen.  xvii.  14.     t  Col.  ii.  n.     §  Pfal.  xl  8,  9, 
{]   Eph.  v.  30- 


: 

THE  SACRAMENTS.  ^393 

the  land  of  the  living,  in  order  thereby  to  be  the  Savi- 
our of  his  myftical  body.* 

XXIV.  Of  a  like  nature  is  the  confideration  of  the 
baptifm  of  Chrift.      In  which,    i.  The  Father  openly 
declared,  that  he  acknowledged  the  Lord  Jefus  for  his 
Son,  whofe  perfon  and  offices  were  mod  acceptable  to 
him.     a.  That  Chrift  fhould  be  filled   with  the  gifts  of 
the  Spirit,  not  only  to  be  furnifhed  with  them,  in  the 
fulleft  manner,  for  the  executing  his  office,  but  for  be- 
lievers to  derive  abundantly  from  his  fulnefs.     This  was 
fignified  both  by  the  water  of  baptifra,t  and  by  the  fym- 
bol  of  the  defcending  dove.     3.  That,  in  the  appointed 
time,  Chrift  mould,  by  a  glorious  refurre&ion,  come 
out  of  the  waters  of  tribulation,  and  lift  up  his  head,J 
as  the  baptifed  perfon  afcencts  out  of  the  water.     4.  On 
the  other  hand,  Jefus  declared  his  readinefs  to  plunge 
into  the  torrents  of  hell,  yet  with  an  affured  faith  and 
hope  of  a  deliverance. 

XXV.  In  the  paffo-vcr  was  fignified  to  the  Lord  Jefus, 
i.  His  being  acknowledged  by  the   Father  the   Lamb 
without  fpot  or  blemifh,  and  feparate  from  finners.     2. 
That,  by  his  blood,  he  was  certainly  to  obtain  for  be- 
lievers deliverance  from  the  deftroying  angel,  as  the  If- 
raelites  in  Egypt  were  delivered  by  the  blood  of  the  pair- 
over.     On  the  other  hand,  Jefus  made  a  declaration  of 
his  readinefs  to  undergo  the  moft  bitter  things  for  his 
people,  prefigured  by   the  bitter  herbs  of  the  paffover, 
and  to  fhed  his  blood,  and  be  (lain  and  fcorched  in  the 
fire  of  the  divine  anger  burning  againft  our  fins ;  in  a 
word,  to  give  himfelf  wholly  for  us,  as  the  pafchal  lamb 
was  all  of  it  to  be  confumed. 

*  Eph.  v.  13.         f  -Ezek.  xxxvi.  25,  27.          J  Pf.  ex.  7.  and 

Pfal.  x,l  3. 
VOL.  I,  3  B 


394  How  CHRIST   USED 

X  XVI.  Here  I  cannot  omit  what  the  celebrated  Bux  - 
torf  has  obferved  in  the  diflertation  above  quoted,  J  54. 
that  the  circumcifion  of  Chrift,  and  his  death  on  the 
crofs,  were  very  elegantly  and  exaBly  prefigured,  by 
the  flaying  of  the  pafchal  lamb.  The  form  is  defcribed 
in  the  Talmud,  treatife  on  the  paflbver,  chap.  v.  in 
Mifchna,  in  thefe  words :  "  How  do  they  hang  up  and 
excoriate  [flay  off  the  Ikin  of]  the  lamb  to  be  (lain  ?  Iron 
hooks,  or  nails,  were  fixed  in  the  walls  and  pillars;  on 
•which  nails  they  hanged  up  and  flayed  the  lamb.  If,  on 
account  of  the  number  of  the  flayers,  there  was  not  room 
enough  on  the  nails,  they  had  recourfe  to  (lender  fmooth 
flicks  ;  upon  one  of  thefe  a  perfon  took  up  the  lamb, 
and  laid  it  on  his  own  and  his  neighbour's  fhoulders; 
thus  they  hung  up  and  excoriated  the  lamb."  Ar>d 
much  to  the  fame  purpofe  is  what  Bochart  has  remarked 
in  his  Hierozoicon,  1.  ii.  c.  5.  from  Maimondes  in  his 
book  de  pafch.  c.  viii.  $13.  "When  they  roaft  the 
pafchal  lamb,  they  transfix  it  from  the  middle  of  the 
mouth  to  the  pudenda,  with  a  wooden  fpit,  and  placing 
fire  underneath,  fufpend  it  in  the  middle  of  the  oven." 
In  order  therefore  to  roaft  it,  they  did  not  turn  it  on  an 
iron  fpit,  in  the  manner  ufed  by  us,  but  fufpended  it 
transfixed  with  one  made  of  wood,  which  in  fome  mea- 
fure,  reprefentcd  Chrift  hanging  on  the  crofs.  Efpeci- 
ally,  if  what  Juftin  Martyr  mentions  is  true,  in  his  dia- 
logue with  Trypho  the  Jew.  "  The  roafted  lamb  was 
made  into  the  figure  of  a  crofs,  by  empaling  it  from  head 
to  tail,  and  then  from  one  fhoulder  to  the  other  with  a 
fkewer,  on  which  laft  were  extended  the  fore-feet,  and 
thus  it  was  roafted."  And  why  may  we  not  give  credit 
to  this  relation  of  a  man  not  only  pious,  but  alfo  well 
(killed  in  the  Jewifti  cuftoms,  having  been  born  at  Si- 
chem,  and  the  fon  of  a  Samaritan  ?  Sipce  then  the  pafT- 
pver  prefcnted  fuch  a  clear  refemblancs  of  the  crunfis- 


THE  SACRAMENTS.  395 

•n ;  Chrift,  when  he  partook  of  it,  promifed  obedience 

/en  unto  the  crofs. 

X  XVII.  The  fignification  of  the  holy  fup per  is  much 
fame.     By  it  was  fealed  to  Chrift,  i.  That  he  mould 

e  to  the  cleft  the  fweeteft  meat  and  drink  for  their  fpi- 
itual  and  eternal  life.     2.  That  the  virtue  of  his  merits 
bould  be  celebrated  by  believers,  till  his  return  again 
o  judgment.      3.  That,  together   with   believers,  he 
hould  enjoy  a  heavenly  feaft,  never  to  have  an  end. 
3ut  then  again,   Chrift  promifed  the  breaking  of  his  bo- 
dy, and  the  fhedding  of  his  blood.     And  thus  in  all  and 
?ach  of  the  facraments,  which  Chrift  made  ufe  of,  there 
*vas  a  folemn  repetition  and  a  fealing  of  the  covenant  en- 
:ered  into  between  him  and  the  Father. 


THE 


OECONOMY 


OF       THE 


"DIVINE     COVENANTS, 

BOOK     III. 

CHAP.     I. 

Of  the  Covenant  of  God  with  the  Eleft. 

JL  HE  plan  of  this  work,  formerly  laid  down j  has 
now  brought  us  to  treat  of  God's  Covenant  with  the  cleft, 
founded  on  the  compact  between  the  Father  and  the  Son. 
The  nature  of  which  we  fhall^/rr/2  unfold  in  general,  and 
then  more  particularly  explain  it ;  and  that  in  the  fol- 
lowing order ;  as,  firft,  to  fpeak  of  the  contracting  par- 
ties ;  then  inquire  into  the  fromifes  of  the  covenant,  and 
moreover,  examine,  whether,  and  what*  and  how  far, 
any  thing  may  be  required  of  the  ele£l,  by  way  of  a  con- 
dition in  the  covenant  :  in  fine,  to  debate  whether  this 
covenant  has  its  peculiar  threatening. 

II.  The  contracting  par  ties  are,  on  the  one  part  God  ; 
on  the  other,  the  elecl.  And  God  is  to  be  confidered, 
i.  As  truly  all-fiifficient,  for  all  manner  of  happinefs, 
not  only  to  himfelf,  nay,  nor  only  to  the  innocent  crea- 
ture, but  alfo  to  guilty  and  fmful  man.  He  himfelf  im- 


398  OF   GOD'S   COVENANT 

prefTed  this  upon  Abraham,  at  the  renewal  of  the  cove- 
nant, when  he  emphatically  called  himfelf  EL  SHADDAI, 
the  almighty  God,  or  God  all-fufficient.*  EL  denotes 
jlrong,  power  fid,  as  Prov.  iii.  27.  ELJADCHA,  the 
power  of  thine  hand.  It  therefore  denotes  him,  who  is 
endowed  with  fuch  power,  as  that  he  is  able  to  do  exceed- 
ing abundantly  above  all  that  we  ajk  er  think.^  Without 
\vhom  we  can  do  nothing,  and  in  whom  we  can  do  all 
things.  SHADBAI  fignifies fufficient,  whether  we  fup- 
pofe  it  compounded  of  the  relative  SHIN,  and  DAI,  fo 
as  to  denote  one  who  is  fufficient  ;  or  whether  derived 
from  SHAD,  fignifying  both  a  pap  or  breaft,  and  defola- 
tion  or  ravage.  If  we  join  each  of  thefe  together,  we 
may  fay,  that  God  is  fo  powerful  and  fo  fufficient.,  as 
that  he  himfelf  is  in  want  of  nothing,  and  from  his  plen- 
tiful breajl  all  things  derive  their  being,  their  life,  and 
their  motion  :  which  bread  being  once  withdrawn,  all 
things  relapfe  into  defolation.  Such  he  declares  himfelf 
to  be  to  his  chofen  people,  in  the  covenant  of  grace,  for 
-whofe  benefit  he  is  pofTeffed  of  this  molt  powerful  all- 
fufficiency.  That  name,  therefore,  is  often  repeated 
to  the  patriarchs,  as  the  fountain  of  every  blefTmg.J 
2.  As  moft  merciful  and  gracious,  rejoicing  to  commu- 
nicate himfelf  to  the  fihful  creature. $  3.  And  at  the 
fame  time  as  moft  juft,  not  entering  into  a  ftate  of  friend- 
fliip  with  the  fmner,  but  in  a  way  confident  with  his  ho- 
linefs,  and  after  having  obtained  full  fatisfaclion  to  his 
juftice:  for  he  will  by  no  means  char  the  guilty.  4. 
And  laftly,  as  moil  wife,  having  found  out  aivadmira- 
ble  mixture  of  his  mercy  and  juftice,  without  infringing 
the  rights  of  either.  For  by  this  means,  unto  the  princi- 
palities and  powers  in  heavenly  places,  is  made  known  by 

*  Gen.  xvii.  I.       f  Eph.  iii.  20.       t  Gen.  xxviii.  3.  xxxv.  u. 
and  xliii.  14.     §  Excd.  xxxiv.  6,  7. 


WITH  THE  ELECT.  >  396 

lthe  church  tit  POLUPOIKILOS  SOPHIA  TOU  TKEORE, 
the  manifold  wifdom  of  God* 

III.  But  here  men  are  confidered,   i.  Asjinners,  mt- 
ferable  and  loft  in  themfelves,  who  could  not  be  reftor- 
ed  by  their  own,  or  by  any  other  created  power;  in  a 
word,  pofleifed  of  nothing.on  account  of  which  they 
could  pleafe  God.t     3,   As  chofen  by  God  to  grace  and 
glory,  according  to  his  moft  abfolute  good  pleasure,  and 
fo  appointed  heirs  of  eternal  life,  conftituting  that  little 
flock.,  to  whom  it  is  the  Father's  good  pleafare  to  give  the 

•  kingdom.*  As  thofe/or  whom  Chriit  engaged,  or  made 
fatisfaclion  :  for  this  ought  to  be  confidered. as  neceflary, 
before  it  could  be  worthy  of  God,  to  make  mention  of 
his  grace  to  finful  man. 

IV.  The  ceconomy  of  the  perfons  of  the  Trinity  in 
this  bufinefs  of  the  covenant  of  grace,  claims  alib  our 
attention.     The  Father  is  held  forth  as  the  principal  au- 
thor of  it,  who  was  in  Chrifl^  reconciling  the  world  to 
himfelf;§  and  has  appointed  the  cleft  to  be  heirs  of  him- 
felf,  and  joint  heirs  with  his  Son.||     The  Son  is  not  only 
Mediator,  and  Executor  of  the  covenant,  but  is  himfelf 
alfo  the  Teftator,  who,  by  his  death,  ratified  the  tefta- 
ment  of  grace,H  and  the  Diflributor  of  all  the  bleflings 
of  it ;  I  give  unto  them  eternal  life**     The  Spirit  brings 
the  eletl  to  Chrift,  and,  in  Chrift,  to  the  poffcflion  of 
the  benefits  of  the  covenant,  intimates  to  their  confcien- 
ces  TA  HOSIA  TOU  D  A  B  i  D  TA  pisTA,  the  holy  pledges^ 
the  fur e  mercies  of  David,  and  is  the  feal  and  earneil  of 
their  complete  happinefs.tt 

V.  Moreover,  as  we  reftriB  this  covenant  to  the  ele&, 
it  is  evident,  we  are  fpeaking  of  the  internal*  myllical, 

*  Eph.  iii.  10.       f  Ezek.  xvi.  i. — 6.   Tit.' Hi.  j,  4.       |  Luke 
'111.32.      §  2  Cor.  v.  19.       jj    Rom.  viii.  17.       f  Luke  rzii.  ,29. 
Hcb.  ix.  1 6.  **  John  K.  28.  ff   i  Cor.  xii.  3,  xj,  12, 

Eph.  i,  13,   14. 


4OO  OF   GOD'S   COVENANT 

.and  fpiritual  communion  of  the  covenant.  For  falvation 
itfelf,  and  every  thing  belonging  to  it,  or  iiifeparably 
connected  with  it,  are  promifed  in  this  covenant,  all 
\vhich  none  but  the  elecl:  can  attain  to.  If5  in  other  ref- 
pc£ls,  \ve  conftder  the  external  oeconomy  of  the  cove- 
nant, in  the  communion  of  the  word  and  facraments,  in 
the  profeilion  of  the  true  faith,  in  the  participation  of 
many  gifts,  which,  though  excellent  and  illuftrious,  are 
yet  none  of  the  effects  of  the  fanftifying  Spirit,  nor  any 
earneft  of  future  happinefs ,  it  cannot  be  denied,  that, 
in  this  refpeft,  many  are  in  covenant,  whofe  names,  not- 
withstanding, are  not  in  the  teftament  of  God. 

VI.  And  thus  we  have  begun  to  mention  fome  things 
concerning  the  promifes  of  the  covenant,  which,  in  ge- 
neral, may  be  included  under  the  names  of  GRACE  and 
GLORY,  as  is  done  by  the  pfalmift,*  The  Lord  will  give 
GRACE  and  GLORY.  Which  are  commonly  fo  diitin- 
guiflied  by  divines,  as  to  refer  grace  to  this  life,  and 
glory  to  that  which  is  to  come  :  though  the  grace  of 
this  life  be  glorious,  and  the  glory  of  the  future  life  gra- 
cious. We  may  likewife  not  improperly  fay,  that,  in 
the  covenant  of  grace,  are  promifed  both  falvation  it- 
felf,  and  all  the  means  leading  to  it,  which  the  Lord 
hath  briefly  cpmprifed  in  thefe  words  :  But  this  Jhall  he 
.the  covenant  that  I  will  make  with  the  houfe  of  Ifrael  ; 
After  thofe  days,  faith  the  Lord,  I  will  put  my  law  in 
their  inward  parts,  and  write  it  in  their  hearts  ;  and 
will  be  their  God.,  and  they  Jhall  be  my  people.-]:  And 
again,  And  they  Jhall  be  my  people,  and  I  will  be  their 
God. '  And  I  will  give  them  one  heart  and  one  way,  that 
they  may  fear  me  for  ever,  for  the  good  of  them,  and  of 
their  children  after  tlum.  And  I  will  make  an  everlajl- 
ing  covenant  with  them,  that  I  will  not  turn  away  from 

*  Pfal.  Ixxxiv.  n.         f  Jer.  xxxi.  33. 


* 


WITH   THE  ELECT,  401 

them,  to  do  them  good  ;  hit  I  will  put  ray  fear  in  their 
hearts,  that  they  JJiall  not  depart  from  me* 

VII.  Here  we  are  to  obferve  a  remarkable  difference 
between  the  promifes  of  the  covenant  of  works,  and  thofe 
of  the  ca.venant  cf  grace.     The  fame  eternal  life  is  pro- 
mifed  in  both,  which  can  be   but  one,  con  fitting  in  the 
communion  and  enjoyment  of  God  ;  but  it  is. promifed 
in  a  manner  quite   different  in  the  one,  from  what  it  is 
•in  the  other.     In  the  covenant  of  works  God  promifed 
life  to  man,  on  condition  of  perfecl  obedience,  but  he 
did  not  promife  to  produce   or  effecl  this  obedience  in 
man.     In  the  covenant  of  grace,  he  fo  promifes  life  eter- 
nal, as  at  the  fame  time  to  promife  faith  and  repentance, 
and  perfeverance  in    holinefs,  without  which  life  cannot 
be  attained  ;  and  which  being  granted,  life   cannot  but 
be  obtained.     And  even  in  this  fenfe  it  may  be  faid,  that 
the  covenant,  of  which  Chrift  is  the  Mediator,  is  more 
.excellent,  and  ejlablifhed  on   better  promifes  ;f  becaufe  it 
does  not  depend  on  any  uncertain  condition,  but  being 
founded  on  the  furetifhip  and  aclual  fatisfaclion  of  Chrift, 
does  infallibly  fecure   falvation  to  the  believer,  and  as 
certainly  promife  faith  to  the  elect. 

VIII.  Divines  explain  themfelves   differently  as  to 
the  conditions  of  the  covenant  of  grace.      We,  for  our 
part,  agree  with  thofe,  who  think,  that  the  covenant  of 
grace,  to  fpeak   accurately,  with   refpecl  to  us,  has  no 
conditions,    properly    fo    called  :  which   fentiment    we 
ihall  explain  and  eltablifh  in  the  following  manner. 

IX.  A  condition   of  a  covenant,  properly  fo  called, 
is  that  aclion,  which,  being  performed,  gives   a  man  a- 
right  to  the  reward.     But  that  fuch  a  condition  cannot 
be  required  of  us  in  the  covenant  of  grace,  is  felf-evi- 
dent  :  becaufe  a   right  to  life  neither  is,  nor  indeed  can 

*  Jer,  yxxi).  38,  39,  40.         f  Kcb.  viii.  6. 

VOL.  I.  3  C 


4O2  OF    GOD'S   COVENANT 

be,  founded  on  any  aclion  of  ours,  but  on  the  righte- 
oufncfs  of  our  Lord  alone  ;  who  having  perfectly  fulfil- 
led the  rightcoufnefs  of  the  law  for  us,  nothing  can,  in 
juftice,  he  required  of  us  to  perform,  in  order  to  ac- 
•quire  a  right,  already  fully  purchafed  for  vis.  And.  in- 
deed, in  this  all  the  orthodox  readily  agree. 

X.  Further,  the  apollle,  more  than  once,  fets  forth 
the  covenant  of  grace,  under  the  appellation  of  atejla- 
'incnt)  wh: .}.  if.  God's  immutable  purpofe,  not  fufpewd- 
ed  on  any  one  condition  :  and  as  it  is  founded  on  the 
uncl.  IQ  cour.fd  of  God,  and  ratified  by  the  death 

of  the  Tc  (tutor,  fo  it  is  not  poilible,  it  fhould  be  made 
void  by  any  unbelief  of  the  cleft,  nor  acquire  its  (labi- 
lity from  any  faith  of  man  :  feeing  in  this  very  teftaracnt 
Gocl  has  as  im mutably  determined  concerning  faith,  as 
falvation.  Thus,  Gal.  iii.  15.  we  fee  the  covenant  of 
God  with  Abraham  is  called  a  teflament ;  the  ratification 
•of  which  mull  alfo  be  the  fame  with  that  of  a  teRament. 
And  the  covenant  to  be  made  with  Ifracl,  Jer.  xxxi. 
has  the  fame  appellation,  Heb.  viii.  10.  As  alfo  that 
covenant  with  Ifrael  mentioned  by  Mofes,  Exod.  xxiv. 
and  the  declaration  of  the  manner  of  enjoying  the  love 
of  Gocl  through  faith  in  Chrift,  Heb.  ix.  15,  20.  And 
likewife,  the  compacl  of  the  Father  with  the  Son.  Luke 
xxii.  39.  "  In  which  paffage,  fail,  the  will  of  God  is 
publifhed,  by  which  he  decreed,  that  the  Son  fhould. 
by  the  divine  power  of  the  Father,  obtain  the  inherit- 
ance of  the  world,  and  a  kingdom  :  feconclly.  the  will 
of  Chrift,  that  the  apoflles,  and  others  given  him, 
fhould,  through  faith,  become  heirs  of  righteoufncfn, 
and  of  the  heavenly  kingdom,  and  of  that  of  the  world. 
Compare  Gal.  iii.  8.  But  why  the  apoiile  fhould  call 
the  covenant  of  Abraham,  and  that  mentioned,  Heb. 
viii.  10.  a  tejlament,  and  whether  it  ought  not  to  be  fo 
taken.  Matth.  xxvi.  18.  and  in  other  places,  fliall.be 


WITH    THE   ELECT.  403 

confidered  in  its  place.'"*  And,  in  a  word,  I  know 
not  whether  Paul,  when  fpeaking  of  the  covenant  of 
grace,  did,  at  any  time,  or  in  any  padage,  give  it  any 
other  name  than  that  of  a  teftament.  "  But  at  that 
time"  (at  ieaft  if  we  give  in  to  Cocceius's  opinion)  "  that 
word  {ignined,  neither  to  Greeks,  nor  Helhni  1  Jews, 
nor  to  the  Hebrews  any  other  thing  but  a  tcftament."t 
I  do  not  produce  thefe  things,  as  if  I  wanted  to  con- 
found .the  notions  of  a  covenant  and  a  teftament  ;  but  to 
ihew,  that  the  covenant  of  grace  is  tejlamentary,  and  to 
be  diftinguifhed  from  a  covenant  founded  on  a  compael, 
agreement,  or  law.  Nor  do  I  conceal,  that  I  found 
this  in  Ccxxeius.  J  Which  made  me  wonder,  that  a  cer  - 
tain  learned  perfon,  who  is  a  great  admirer  of  Cocceius, 
ih  ould  find  fault  with  thefe  things. 

XI.  The  famous  Cloppenburg,  formerly  the  orna- 
.ment  of  the  univerfity  of  Friefland,  has  accurately  ob- 
ferved  the  fame  thing;  whofe  words  I  fhall  fubjoin.J 
"  The  other  difpolition  of  the  covenant  (which  regards 
us)  is  teftamcntary,  whereby  the  grace,  by  which  we  are 
faved,  comes  to  us  from  the  moft  perfect  merit  of  Chrift 
.the  Surety*  For  we  are  reckoned  to  be  in  covenant 
with  God,  by  the  new  covenant  of  grace,  without  hav- 
ing fuperaddecl  to  the  covenant  confirmed  with  Chrift, 
the  Surety,  by  the  renewal  of  the  old  agreement,  any 
condition,  by  which  God  ihoiild  tranfacl:  with  us,  but 
giving  a  gratuitous  call  to  the.  inheritance  pf  the  promif- 
es,  whofe  teftament  Chrift  ratified  by  his  death,  and 
whofe  Mediator  he  now  is  in  heaven  ;  namely,  of  full 
reconciliation  with  God  and  of  eternaUifc."  Junius^ 
in  like  manner.  i|  <;  The  conditions  bcim*  fulfilled  by 
the  angel  of  the  covenant,  the  catholic  church  was, 


*   Coccei  as  d'j  feeder.  §  4.         f  Cocceias  ad  Gal  Hi.  § 
J  Defued.  $  87.     §  Exdifputat.  3.  cb  fuederibus,  tlici*.  29.     |j   In 
thciib.  diiputat.  25.  §  29. 


404  OF    GOD'S    COVENANT 

through  and    for  him,  conftituted  heir  of  eternal  life, 
without  any  condition." 

XII.  Befidcs,  when  God   propofes  the  form  of  the 
covenant  of  grace,  his  words,  to  this  purpole,  are  mere 
promifes,  as   we  have   lately  feen  from  Jer.  xxxi.  and 
xxxii.     Our  divines  therefore,  who,  in  confequence  of 
the  quirks  of  the   Socinians  and   Remonftrants,    have 
learned  to  fpeak  with  the  greateft  caution,  juflly   main- 
tain, that  the  gofpel,  ftriftly  taken,  confifts  of  pure  pro- 
mi  fes  of  grace  and  glory. 

XIII.  And  indeed,  if  we  are  to  take  the  promifes  of 
the  covenant  of  grace  altogether  without  exception,  we 
could  not,  fo  much  as  in  thought,  devife  any  thing  in  us, 
as  the  condition  of  thefe  promifes.       P'or  whatever  can 
be  conceived  as  a  condition,  is  all  included  in  the  uni- 
verfality  of  the  promifes.       Should  God  only  promife 
eternal  life,  there   might   be  fome  pretence  for  faying, 
that  repentance,  faith,  and  the  like,  were  the  conditions 
of  tlj^   covenant.      But  feeing  God  does,  in  the  fame 
breath,  as  it  were  ratify   both  the  beginning,  progrefs, 
uninterrupted  continuance,  and,  in  a  word,  the  confutn- 
mation  of  the  new  life  ;  nothing  remains  in  this  univer- 
fality  of  the  promifes,  which  can  be  looked  upon  as  a 
condition  of  the   whole  covenant.      But  we  here  treat 
of  the  condition  of  the  covenant,  and  not  concerning  any 
thing  in  man,  which  muft  go  before  the  aclual  enjoyment 
of  confurnmate  happinefs. 

XIV.  It  is,  however,  certain,  that   God  has,  in  a 
very  wife  and  holy  manner,  fo   ordered   it,  that  none 
ihould  come   to  falvation,  but  in  the  way  of  faith  and 
holinefs;  and   has   fo  ranged   his   promiies,  that   none 
mould  attain  to  the  more  principal  or  more  perfeel  hap- 
pinefs, but  they   who  ihould  firft  be  made  partakers  of 
the  preceding  prpmifes.     Whence  we  gather,  that  none 
can  take  comfort  in  the  infallible  hone  ofhappinefs.  who 


WITH     THE     EtECtr  405 

has  not  fincerely  applied  himfclf  to  the  praBice  of  faith 
and  godlinefs.  And  as  the  fcripture  now  and  then  ai- 
fares  us,  that 'it  is  hnpoiTible  for  any  to  pleafc  God  with- 
out faith,  or  fee  him  without  holinefs;  hence  many 
have  been  induced  to  call  faith  and  a  new  life,  the  con* 
ditions  of  the  covenant :  whereas,  to  fpeak  accurately, 
and  according  to  the  nature  of  this  covenant,  they  are, 
on  the  part  of  God,  the  execution  of  previous  promifcs, 
and  the  earned  of  future  happinefs,  and,  on  the  part  of 
man,  the  performance  of  thofe  duties,  which  cannot  but 
precede  the  confummate  perfe&ion  of  a  foul  delighting 
in  God.  Or  if  we  will  infift  upon  it,  to  call  thefc  things 
conditions ;  they  are  not  fo  much  conditions  of  the  covr- 
*iznt,  as  of  the  ajjurance  that  we  fhall  continue  in  God's 
covenant,  and  that  he  mall  be  our  God.  And  I  make 
no  doubt,  but  this  was  exaBly  the  meaning  of  thofe  very 
learned  divines,  though  all  of  them  have  not  fo  happily 
expreffed'  themfelves. 

XV.  Let  us  again  hear  our  own  Cloppenburg  on 
this  fubjeft,  to  whole  accuracy  on  this  point  I  have  no- 
thing to  add.*  Nor  do  the  conditions  of  the  new  covenant, 
enjoined  by  a  law.  adapted  thereto,  as  repentance,  faith, 
and  the  practice  cf  love  to  God  and  our  neighbour,  dcftroy 
this  evangelical  difpiay  of  the  grace  of  the  new  covenant, 
which  the  teftamentary  donation,  made  on  account  of 
death,  demands.  For  thefe  conditions  of  the  new  co- 
venant are  inferted  in  the  teftament  in  fuch  a  manner,  as 
to  exclude  the  impenitent,  the  unbelieving*  and  the  un- 
godly, from  inheriting  the  promifes,  but  not  as  if  the 
difuenfation  and  donation  of  falvation  depended  on 
thcfe  ;  or  that  by  our  works  of  obedience  to  the  Law- 
giver, we  obtain  a  right  to  the  promife  of  the  inheritance. 
—  What  then  ?  Conditions  of  new  obedience  are  infert- 
ad  into  the  tedament  of  the  new  covenant,  under  a  legal 
*  Difputat  4.  de  fsder.  tlicf.-  26-  §  17. 


406  OF   GOD'S   COVENANT 

form  indeed,  as  the  rule  cf  cur  ft  If -examination)  and  of 
becoming  gratitude,  left,  without  having  the  undoubt- 
ed characters  of  the  Cons  of  God,  v;e  ihqulcl,  without 
any  ground,  think  ourfelves  fure  of  the  inheritance  ; 
yet  fo  that  repentance  itfeif,  confiding  in  the  mortifica- 
tion of  fin  and  the  practice  of  good  works,  is  alfo  pro- 
mi  fed  under  another  form,  to  wit,  as  the-  gift -of  God, 
which  he  hirrifelf  works  in  us,  that,  by  that  fign  or  evi- 
dence, we  may,  from  the  time  of  our  truly  repenting 
and  believing,  perfectly  hope  in  that  grace,  which  is 
brought  to  us  at  the  revelation  of  Jefus  Chrift,*  having 
eternal  life  already  begun  in  ourfelves,  together  with 
the  new  creation  of  the  new  fpiritual  life,  by  the  Spirit 
of  God.  Thus  far  Cldppenburg,  the  accuracy  of  whole 
diflertation  nothing  can  exceed. 

XVI.  We  are  not  to  think,   that,  by  this  fentiment, 
the  nature  of  a  covenant  is  deftroyed,  which  con  [ids  in  a 

ftipulation  and  refh filiation.  For. there  is  no  abfurdity, 
mould  we  maintain,  that  that  difpoiition  of  the  new  co- 
venant, which  was  made  to  the  Surety,  retained  the  pro- 
per notion  of  a  covenant,  fignifying  a  compact  between 
two  parties  /of  mutual  faith  ;  but  that  the  other  difpoii- 
tion made  to  us,  comes  nearer  to  the  form  of  a  tejlament, 
and  is  rather  unilateral,  or  appointed  by  one  party. 
Nor  is  the  word  BERITH  any  obltacle,  which  we  have 
{hewn,  book  i.  chap.  i.  $  3.  is  of  various  fignifications, 
and  often  denotes  the  fame  as  CHAP;,  a  conftitution^  or 
iigniiiesa  certain  promife,  though  not  mutual. 

XVII.  Moreover,   God,  by  a  certain  wonderful  a6t 
of  cpndefcenfion,  publishes  the  promifes  of  his  grace  to 
his  covenant-people,  in  this   manner  ;  to  fhcw  that  it  is 
his  will,  that  they  feek  for,  and  expect  from  him,  what 
he  promifes,  juft  as  if  it  was  a  promife  of  reward,  and 
proceeded  from  covenant  and  agreement,  and  was  irre- 

*   :  Pet.  :.  1. 


:;ff   /  ';• 

WITH   THE  ELEG£.^  407 

tocable,  on  the  account  of  the  right  of  him,  \vho  flies 
for  the  performance  of  it.     Which  is,  indeed,  an  afto- 
nifhing  degree  of  the  Lord's  gooduefs  ;  neverthekfs,  we 
are  not  to  ufe   it  as  an  argument  for   conditions  of  the     , 
covenant  of  grace,  properly  fo  called. 

XVIII.  But,  which  is  the  principal  thing,  we  ima- 
gine, the  bed  way  to  conceive  of  this  conditution  of  the 
covenant,  is  as  follows  :  The  covenant  of  grace,  or  the 
gofpel,  ftridly  fo  called,  which  is  the  model  of  that  co- 
venant, fince  it  confifts  in  mere  promifes,  prefcribes  no- 
thing properly  as  duty,  requires  nothing,  commands  no- 
thing :  not  even  this,  Believe,  trull,  hope  in  the  Lord, 
and  the  like.  But  it  declares,  lets  forth,  and  figniftes 
to  us,  what  God  promifes  in  Chrift,  what  he  would 
have  done,  and  what  he  is  about  to  do.  All  prefcrip- 
tion  of  duty  belongs  to  the  law,  as,  after  others,  the  ve- 
nerable Voetius  has  very  well  inculcated.*  And  \ve  are 
by  all  means,  to  maintain  this,  if,  with  the  whole  body 
of  the  reformed,  we  would  conftantly  defend  the  perfec- 
tion of  the  law,  which  comprehends  all  virtues,  and  all 
the  duties  of  holinefs.  But  the  law,  adapted  to  the  co- 
venant of  grace,  and,  according  to  it,  infcribed  on  the 
heart  of  the  elec\  enjoins  to  receive  all  thofe  things 
which  are  propofed  in  the  gofpel,  with  an  unfeigned 
faith,  and  frame  our  lives  fuitably  to  that  grace  and  glo- 
ry which  are  promifed.  When  God,  therefore,  in  the 
covenant  cf  grace,  promifes  faith,  repentance,  and  con- 
fequently  eternal  life,  to  an  elect  finner ;  then  the  law, 
whofe  obligation  can  never  be  diublved,  and  which  ex- 
tends to  every  duty,  binds  the  man  to  ailent  to  that 
truth,  highly  prize,  ardently  dcfire,  feek  and  lay  hold 
on  thofe  promifed  bleilings.  Moreover,  fince  the  ad- 
mirable providence  of  God  has  ranged  the  promifes  in 
fuch  order,  as  that  faith  and  repentance  go.  before,  and 
*  DifpuL.  tcm.  4.  p.  24.  &  feq. 


408  OF    GOD'S    COVENANT. 

falvatioa  follows  after,  man  is  bound,'  by  the  fame  law, 
to  approve  of,  and  be  in  love  with,  this  divine  appoint- 
ment, and  allure  himfelf  of  falvation  only  according  to 
it.  But  when  a  man  accepts  the  promiies  of  the  cove- 
nant, in  the  order  they  are  propofed,  he  does,  by  that 
acceptance,  bind  himfelf  to  the  duties  contained  in  the 
foregoing  prornifes,  before  he  can  a  fibre  himfelf  of  th-* 
fulfilment  of  the  latter.  And  in  this  manner  the  cove- 
nant becomes  mutual.  God  propofes  his  promifes  in 
the  gofpel  in  a  certain  order.  The  man.  in  confequence 
of  the  law.  as  fubfervient  to  the  covenant  of  grace,  is 
bound  to  receive  the  promifes-  in  that  order.  While 
faith  does  this,  the  believer,  st  the  fame  time,  binds 
himfelf  to  the  exerciie  of  a  new  life,  before  ever  he  can 
prefume  to  entertain  a  hope  of  eternal  life.  And  in  this 
manner  it  becomes  a  mutual  agreement. 

XIX.  But  let  none  here  object,  that  life  is  promifed 
in  the  new  covenant,  to  him  that  believes   and  repents, 
no  lefs   than  it   was,  in  the   old  covenant,  to  him  that 
worketh ;  in    order  thence  to  conclude,  that  faith  and 
repentance  are  now,  in  the  fame  manner,  conditions  of 
the  covenant  of  grace,  that  perfect  obedience  was  the 
condition  of  the  covenant  of  works.      For  when  life  is 
promifed  to  him  that  doth  any  thing,  we  are  not  direft- 
ly  to  underftand  a  condition,  properly  fo  called,  as  the 
caufe  of  claiming  the    reward.     God  is  plcafed  only  to 
point  out  the  way  we  are  to  take,  not  to  the  right,  but 
to  the  pofleflion   of  life.      He  propofes  faith  as  the  in- 
ftrumem,  by  which  we  lay  hold  on  the  Lord  Jefbs,  and 
on  his  grace   and  glory  ;  good  works,  as  the  evidences 
of  our  faith  and  of  our  union  with  Chrift,  and  as  the  way 
to  the  pofTeffion  of  life. 

XX.  But  we  muft  not  forget  to  obferve,  that  faith 
has  quite  a  different  relation  with  refpecl  to  the  blcffings 
of  the  covenant  of  grace,  from  what  the  ether  works  of 


WITH   THE   ELECT.  409 

~,  •  \ 

the  new  life  have.       In  this,   indeed,  they  agree,    that 
both  conjointly  are  the  way  to  the  promifed  blifs;  but 
faith  has  ibmething  peculiar.      For  as  faith  is  an  aftipu- 
lation,  or  affent  given  to  the  divine  truth,  it  includes  in 
it  the  acceptance  of  the  benefit  offered  by  the  covenant, 
and  make^  the  promife  firm  and  irrevocable.      "  Here 
is  my  Son,"  fays  God,  "  and  falvation  in  him.     I  offer' 
him  to  whoever  defires  him,  and  believes,  that  he  fhall 
find  his  falvation  in  him.       Who  defires  him  ?  who  be- 
lieves this  ?"      "  I  do,'*  fays  the  believer,  "  I  greatly 
long  for  him.      I  believe  my  falvation  to  be  laid  up  in 
him.     I  take  him  as  thus  offered  to  me."      ^  Be  it  fo," 
faith  the  Lord.       And  in  this  manner  the  promife  is  ac- 
cepted, the  truth  of  God  fealed,  the  donation  of  Chrift, 
and  of  falvation  in  him,  becomes  irrevocable.       From 
ail  which  it  is  evident,  that  faith  has  a  quite  diffcrentje- 
lation  in  the  new  covenant,  from  what  works  formerly 
had  in  the  old.     What  the  difference  is  between  giving1 
and  receiving,  fuch  feems  to  be  the  difference  between 
a  condition  of  works  and  of  faith  :  which  the  celebrated 
Hoornbeck  has  not  unhappily  explained  in  Socin.  con- 
fut.  torn.  ii.  p.   280. 

XXL  Let  us  now  laftly  conGder  the  threatening^ 
whether  there  be  any  fuch  in  this  covenant.  It  cannot 
indeed  be  denied,  but  that,  in  the  doclrine  of  Chrift  and 
the  apoftles,  we  frequently  meet  with  very  map.y  corn- 
minations,  which  have  their  peculiar  rcfpecl  to  the  co- 
venant of  grace,  and  which  could  not  have  thus  been  let 
before  us,  if  there  had  been  no  fuch  covenant.  Forin- 
ftance,  W/iofoever  Jliall  not  believe  in  Chnfi,  whoever 
flail  deffifc  the  counfd  cf  God  again/I  his.  oiunfcid,  -who- 
ever jhatl  net  obey  the  gofpel  Jhall  be  condemned.  And 
thcfe  threatenings  feern  to  be  diftinguifhed.  from' thofe 
which  are  evidently  'legal ;  fuch  as  the  following :  Cur- 
VOL.  L  3D 


4*O  OF    GOD'S    COVENANT,   &c. 

fed  is  he  that  continueth  not  in  all  things,  &c.  Yet,  if 
we  would  weigh  the  matter  narrowly,  the  covenant  of 
grace  has  no  threatenings  fo  peculiar  to  itfelf^  but  what 
rnay  well  be  referred  to  the  law,  from  which  every  curfe 
proceeds. 

XXII.  Which  I  would  explain  thus :  We  no  where, 
hear  of  any  threatenings,  which  may  and  ought  not  to  be 
deduced  from  that  threatening,  which  doubtlefs  is  pure- 
ly legal,  Curfed  is  every  one  that  continueth  not  in  all 
things  £c.  In  this  mcA  general  threatening  are  includ- 
ed the  other  more  particular  ones.  Moreover,  when 
falvation  by  ChriR  alone  is  propofccl,  in  the  covenant  of 
grace,  as  the  principal  truth,  the  law,  which  enjoins 
man  to  embrace  every  truth  made  known  to  him  by 
God,  with  a  firm  faith,  obliges  him  to  receive  this  truth 
in  particular,  and  be  delighted  with  the  glory  of  God 
mining  forth  in  it,  and  that  his  own  falvation  is  connect- 
ed with  the  glory  of  God.  Should  we  deny,  that  the 
law  lays  us  under  this  obligation,  we  fhould  then  affirm, 
that  the  law  does  not  enjoin  us  to  acknowledge  God  as 
true,  and  that  there  is  a  holy  love  of  God,  and  of  our- 
felves,  which  the  law  does  not  command;  all  which  are 
moil  abfurd.  I  go  further :  When  man,  as  the  law 
prefcribes,  receives  the  truth  of  the  gofpel  with  a  lively 
faith,  then,  not  the  law,  but  the  gofpel,  promifes  fal- 
vation to  him.  For  the  law  knows  of  no  other  promife, 
than  what  depends  on  the  condition  of  perfect  obedience. 
But  iliould  man  (light  and  obflinately  reject  that  truth 
propofed  to  him,  he  fins  againft  the  law,  and  fo  incurs 
its  curfe,  according  to  the  general  rule  fo  often  incul- 
cated. And  fince  we  have  fuppofed  the  gofpel  declar- 
ing, that  falvation  flows  from  the  faith  of  Chrift  alone, 
the  law  enjoins,  that  all  who  defire  falvation,  fnould 
feek  it  by  the  faith  of  Chrift  alone  ;  and  confequently  jt 
cannot  but  thunder  the  curfe  againft  thofe,  who,  reje£U 


O*   THE   ONENESS,  &c.  411 

ing  the  gofpel,  believe  not  on  Chrift.  As  therefore  un- 
belief, or  the  rejecting  of  the  gofpel,  is  a  fin  againft  the 
law,  which  is  the  only  perfect  rule  of  all  virtue  (it  can 
be  called  a  fin  againft  the  gofpel,  only  objectively;)  fo 
every  threatening  of  the  curfe  and  of  wrath  againft  un- 
believers, and  the  defpifers  of  the  gofpel,  muft  come 
from,  and  be  reduced  to  the  law,  but  then  it  is  to  the 
law,  as  now  fubfervient  to  the  covenant  of  grace. 

XXIII.  In  the  difcourfes  of  the  prophets,  Chrift 
and  his  apoftles,  there  is  a  certain  mixture  of  various 
doctrines,  which  indeed  are  clofely  connected,  and  mu- 
tually fubfervient;  each  of  which  ought  to  be  reduced 
to  their  proper  heads,  fo  that  the  promifes  of  grace  be 
referred  to  the  gofpel,  all  injunctions  of  duty,  and  all 
threatenings  againft  tranfgreifors,  to  the  law. 


CHAP.     II. 

Of  the  ONENESS  of  the  Covenant  of  Grace^  as  to  its 
Suhjlance. 


i 


T  is  a  matter  of  the  higheft  moment,  that  we  learn 
diftinctly  to  confider  the  covenant  of  grace,  either  as  it 
is  in  its  fubjlar.cc  or  effence,  as  they  call  it,  or  as  it  is 
diver fely  propofed  by  God,  with  refpect  to  circumftan- 
tials9  under  different  ceconomies.  If  we  vicw/Ae  fub- 
Jlancc  of  the  covenant,  'tis  but  only  one>  nor  is  it  pof- 
iible  it  fhould  be  otherwife.  There  is  no  other  way 
worthy  of  God,  in  which  falvation  can  be  beftowed  on 
iinners,  but  that  difcovered  in  the  gofpel.  Whence  the 
apoftle  has  beautifully  h\&?  that  there  is  not  another  gof- 
peL*  And  that  tcdament,  which  was  confecrated  by 

*  Gal.  £.7. 


4 i 2  OF    THE   ONENESS   o r    T n E 

the  blood  of  Chrift,  he  calls  everhifting)*  becaufe  it 
t'»-as  fettled  before  all  ages,  publiflied  immediately  upon 
the  fall  of  the  firft  man,  conftantly  handed  down  by  the 
ancients,  more  fully  explained  by  Chrift  himfelf  and 
his  apoflles,  and  is  to  continue  throughout  all  periods 
of  time,  and,  in  virtue  of  which,  believers  ihall  inherit 
eternal  happinefs.  But  if  we  attend  to  the  circumftances 
of  the  covenant,  it  waslTifpenfed.fl^/ww^n'  times,  and  in 
divers  manners,  under  various  ceconomies,  for  the  ma- 
nifeftation  of  the  manifold  wifdom  of  God.  Concern- 
ing this  fubjeft  we  fnall  treat  in  the  following  chapters, 
in  fuch  a  manner,  as,  firft,  to  difcourfe  on  thofe  gene- 
ral things,  which  appertain  to  \hsfubjlance  of  the  cove- 
nant, and  have  continued  in  every  age  ;  and  then  ex- 
plain the  different  (Economies,  or  difpcnfations,  and  the 
new  accedions  made  to  each  Thi^we  will,  firft,  do  in 
a  general  and  concife  manner,  in  this  and  the  following 
chapter  ;  then  gradually  defcend  to  the  more  fpecial  con- 
fiderations. 

II.  We  therefore  maintain,  agreeably  to  the   facred 
writings,  that   to  all  the  cleft,    living  in  any  period  of 
time,   i.  One  and  the  fame  eternal  life  was  promifed.     2. 
That  Jefus  Chrift  was  held  forth  as  the  one  and  the  fame 
author  and  beftower  offalvation.       3.  That  they  could 
not  become  partakers  of  it  any  other  way,  but  by  a  true 
and  \ive\yfaith  in  him.       If  we  fhall  dernonftrate  thefe 
three  things,  none  can  any  longer  doubt,    but  that  the 
covenant  of  grace  muft  be,  as  to  its  fubftance,  only  one 
from  the  beginning.       For  if  the  falvation  be  the  fame, 
the  author  of  it  the  fame,  and  the  manner  of  communi- 
on not  different,  the  covenant  itfelf  will  certainly  be  one. 

III.  The  fcriptures  fo  evidently  declare,  that  eternal 
life  was  promifed  to  the  elect  from  the  beginning,  that. 

*  Kcb.  ::iii.  20* 


•    COVENANT   or"  CRAC?:,  413 

it  is  adoniPalng  any  perfons  under  the  chriftian  name 
(hould  venture  to  deny  it ;.  who,  indeed,  are  much 
blinder  than  the  Jews  themfelves  ;  of  whom  pur  Lord 
left  ides,  Ye  do  ft  arch  the  fcriptures  ;  for  in  them  ye  think 
ye  have  eternal  life.*  And  that  they  were  neither  rafh 
nor  erroneous  in  thinking  that  the  promifes  of  eternal 
life,  and  the  manner  of  enjoying  them,  were  contained 
in  the  fcriptures  which  they  had,  we  prove  by  the 

moft  cogent  arguments.     iiJ*SS£2Hl?  not  on^  l^e  ^orc* 

Jefus  does  not  by  the  lead  hint  charge  them,  in  this  ref- 
pecl,  with  the  f mailed  error,  but  makes  ufe  of  that  as  a 
reafon  to  recommend  to  them  the  fearch  of  the   fcrip- 
tures.      Now,  it  is  very  inconfiftcnt  with  the  great  fin- 
cerity  of  the  Lord  Jefus,  and  the  divine  dignity  of  the 
fcriptures,  to  recommend  them  by  arguments  not  genu- 
ine, or  to  recommend  their  value  and  ufefulnefs  from 
Jewifh  forgeries.      Nav,  had  the  Jews  falfely  perfuaded 
themfelves,  that. the   promifes  of  eternal  life  were  con- 
tained in   the  Old-Tedament  records,  our  Lord  ought 
not.  by  any  concefGon,  to  have  cherifhed  that  prejudice, 
which   would  have  hindered  them  from  acknowledging 
the  excellence  of  his  doclrine,  and  confequemly  the  di- 
vinity of  his  perfon.     JBm  it  would  have  been  better  to 
have  exclaimed  againd  them ;  "In  vain  do  you  fearch  the 
fcriptures,   in  hopes  of  finding  eternal  life  in  them  ;  at- 
tend rather  to  me  and  my  doclrine,  who  am  ti;e  fird  that 
came  into  the  world  as  a  preacher  of  eternal  life."     But 
every  one  may  fee,  how  inconiiftent   this  was  with  the 
ciefign  of  the  Lord  Jefus.     2.  Tojhis  we  add,  that  Paul 
joins  his  hope  as  founded  on  the  law  and  the  prophets, 
with  the  expectation  of1  the  Jews ;    Believing  all  things^ 
-which  are  written  in  the  law  and  the  prophets :  and  have 
hope  towards  God,  which  they  thcnifclvcs  alfo  allow,  that 

*  John  v.  39. 


4*4'  OF   THE   ONENESS   or  THE 

there  J7i  all  be  a  rejurrettion  of  the  dead,  both  of  the.  jvjl 
f  and  unjujl.*  He  te.ftifies,  that  the  Jews  expected  a  re- 
furreclion  of  the  dead  :  he  profeffes  to  have  the  fame  be- 
lief and  hope  with  them ;  and  that  he  did  not  do  fo,  reft- 
ing  on  a  vain  prefumption,  but  on  the  law  and  the  pro- 
phets, which  they  alfo,  in  their  manner,  carefully  read, 
and  from  which  they  had  derived  the  fame  expectation 
with  him.  3.  The  Jews  were  fb  far  from  judging  amifs 
in  this  refpect,  that,  on  the  contrary,  the  Lord  Jefus 
reproved  the  Sadducees,  as  ignorant  of  the  fcriptures, 
becaufe  from  them  they  had  not  learned  eternal  life  and 
the  refurreQion.t 

IV. .  But  let  us  argue  from  the  very  books  of  the  Old 
Teftament ;  and  firft,  after  the  example  of  our  Lord, 
•who  fpeaks  to  this  purpofe  :  But  as  touching  the  refur- 
reflion  cf  the  dead,  have  ye  net  read  that  which  was  fpo- 
ken  unto  you  by  God,  faying,  I  am  the  God  of  Abraham, 
and  the  God  of  Ifaac,  and  the  God  of  Jacob  ?  God  is  not 
the  Gud  of  the  dead,  but  of  the  living.^  This  inference 
appeared  fo  evident  to  the  very  multitude,  that  they 
were  aftonifbed  at  his  doctrine,  and  the  Sadducees 
mouth  was  ftopt.J  And  indeed,  if  the  words  of  Mofes, 
quoted  by  Chrift,  be  accurately  weighed,  the  evidence 
of  this  argument  will  eafily  appear  to  the  attentive 
reader. 

V.  For,  i.  That  expreffion,  to  be  a  God  to  any,  ta- 
ken in  its  full  import^  includes  life  eternal.  For  when 
God  becomes  the  fmneVs  God,  he  then  becomes  to  him 
what  he  is  to  himfelf.  But  what  is  he  to  himfelf  ? 
Doubtlefs,  the  fountain  of  eternal  and  complete  bleffcd- 
nefs.  When  God,  out  of  his  grace,  gives  himfelf  to 
man,  he  gives  him  all  things  ;  for  himfelf  is  all  things. 

*  Matth.  xxiv.  14,  15.         f  Matth.  xxii.  29.         J  Ib.  32.  32. 
§  Ver-33,  34. 


COVENANT  OF   GRACE.  415 

Such  a  man  finds  in  God  ajhicld  again  ft  every  evil,  and 
an  exceeding  great  reward*  And  what  can  he  defire 
more  in  order  to  his  perfect  happinefs  ?  Whence  the 
apofile  joins  thefe  two.t  God  to  be  the  God  of  any  one, 
and  to  have  prepared  for  them  a  city.  And  feeing  the 
gifts  of  God's  grace,  efpecially  when  he  gives  himfelf, 
are  without  repentance.^  hereby  alfo  the  eternity  of  this 
happinefs  is  eftablifhed. 

VI.  2.   Moreover,  this  covenant  is  not  made  with 
the  foul,  bufwith~the  man  ;  and  God  not  only  requires 
the  worfhip  of  the  foul,  but  alfo  the  fubmiflion  of  the 
body,  as  Redeemer  of  both,  in   order  to  his4)eing  glo- 
rified in  both  ;  as  he  alfo  appointed  a  fign  of  his  cove- 
nant to  be  in  the  body.J     Coafequently,  when  he  calls 
himfelf  the  God  of  the  whole  man,  he  promifes  his  fal- 
vation  not  to  the  foul  alone,  but  to  the  body  alfo. 

VII.  3.  Thefe^confiderations  will  be  more  cogent,  if 
\ve  reflect,  that    the   words,  from  which  our  Lord   ar- 
gues, were  fpoken  of  the  patriarchs,  who  had  been  dead 
long  before. ||      But  as  God  is  not  the  God  of  perfons 
who  have    no  exigence,  it   was  firft  evident,  that  their 
fouls  furviyed,  and  enjoyed  the  beatific  vifion  of  God  ; 
and  fince,  as  we  have  jull  faid,  their  body  alfo^vas  com- 
prehended in  the  covenant,  it  followed,  that,  at  the  ap- 
pointed time,  their  very  body,  when   raifed  from  the 
duft,  mould  'be  reunited  to  the  foul,  in  order  to  partake 
of  the  fame  happinefs. 

VIII.  4.  To  be  the  God  of  any  one  fignifies,  in  the 
ufual    ftyle   of  fcripture,    deliverance  from  enemies  ; 
compare  Pfal.    iii.    7,  8.     Now,  death   is  our  greateft 
and  laft  enemy. H   As  therefore  God  delivers  thofe  \vhofe 
God  he  is,  out  of  the  hand  of  their  enemies,  he  cannot 

'^•ii,   !;':  :  •  l 

*  Gen., xv.  i.       f  Heb.  xi.  16.        J  K.om.  xi.  29.     •   £  Gen, 
xvii.  13.       ^   Exod.  iii.  6.       <j[   iCor.xy,  ?6. 


4 1 6  OF    THE   ONENESS   OF    THE 

be  the  God  of  thofe  who  always  remain  under  the  pow- 
er of  death  :  but  all  who  have  him  for  their  God,  muft 
neceflarily,  alter  death  is  fvvallowed  up,  exultingly  (ing 
that  fong  of  triumph,  0  death  !  where  is  thy  vltlory  ? 

IX.  5.   It  is   beyond  all  controvciTy,  that  God  nro- 

I, »(--•••       '  ' 

rnifed  to  thofe  illuflrious  patriarchs,  when  he  called 
himfelf  their  God,  fomething  highly  excellent,  and  by 
which  they  were  to  be  peculiarly  didinguifhed  above 
others,  who  were  not  fo  eminent  in  the  fervice  of  God. 
But  they  obtained  nothing  fo  very  difiinguiming  above 
other  men,  in  this  world,  that  could  equal  the  greatnefs 
of  this  promife.  Many  wicked  men  lived  more  happily 
in  the  land  of  Canaan,  and  clfewhere.  It  remains  then, 
that  thefe  things  regard  concerns  of  a  fuperior  nature, 
and  belong  to  eternal  life  in  heaven. 

X.  6.  And  laflly,  If  we  are  benefaclors  to  any  here 
for  the  lake  of  another,  we  will  much  more  do  good  to 
him,  if  it  is  in  our  power.      Now,   God  wants  no  pow- 
er.    And  he  declares  he  will  be  a  benefaclor  to  the  pof- 
terity,  for   the   fake   of  Abraham,  Ifaac,  'and   Jacob  : 
much  more  than  he  is,  and  will  be  a  benefaclor  to  them- 
felves.     But  they  could  not  be  capable  of  receiving  any 
good,  if  they   did  not  exjft  ;  nor  of  the  higheft  benefit, 
if  they  were  for  ever  to  be  under  the  dominion  of  death. 
It  therefore  fellows,  that,  when  thefe  words  were  fpo- 
ken,  their  fouls  were  in  being,  and,  at  the  time  appoint- 
ed, were  to   be   reftored  'to   life,  that  God  in  a  diftin- 
guifhing  manner  might  be  their  benefaclor.       All  thefe 
things  are  deduced  from  the  words  of  Mofes  by  no  firain- 
ed  confequence. 

XI.  What  Volkelius  fays  is  to  no  purpofe,  when, 
being  pinched  by    this  paffage,    he  requires  us*  to  pro- 
duce teftimonies,  in  which  this  benefJ  is  prcmifcd  to  us 

*  Lib.  iii.  c.  II. 


. 


COVENANT   OF   GRACE.  417 

f  viz.  in  the  Old]  in  as  clear  and  evident  terms,  as  in  the 
New  Teftament ;  for  he  refufes,  that  the  pafTage  we  are 
now  treating  of,  can,  on  any  account,  be  of  that  num- 
ber; as  appears  from  this,  that  "  before  Chrift  explain- 
ed it,  none  ever  ventured  fo  much  as  to  fufpecl  it  con- 
tained any  fuch  thing.  For  it  is  not  credible,  that  the 
Pharafees,  who  were  very  well  (killed  in  the  divine  law, 
and  \vho,  as  it  feems,  frequently  and  warmly  difputed 
with  the  Sadducees  about  the  refurreclion  of  the  dead, 
would  have  paired  over  this  place  in  filence,  if  they  had 
imagined  it  to  contain  a  teftimony  to  that  purpofe." 

XII.  All  this  is  trifling.     For,   i.   The .  queftion   is 
not,  whetEeT*the  teftimonies  concerning  eternal  life  are 
exprefled  in  fuch  plain  and  clear  words  in  the  Old  Tef- 
tament as  in  the  New,  which  none  of  us  affirm,  who 
own  that  thefe  oeconomies  differ  exceedingly  in  the  de- 
grees of  their  clearnefs  :  but  whether  any  teftimonies  at 
all,  concerning  eternal  life,  are  to  be  found  in  the  Old 
Teftament ;  which  the  heretics  obftinalely  deny.       For 
Volkelius,  at  the  beginning  of  the  fame  chapter,  fays, 
It  appears,  that  that  promife  (of  eternal  life)  was- not  at 
all  made  in  that  old  covenant.     Flow  unfair  then  is  it  to 
require  us  to  produce  fuch  plain  and  clear  teftimonies  ? 

XIII.  2.   He  is  of  a  different  opinion  from  Chrift,  in 
commending  the  Fharafees  for  being  very  fkilful  in  the 
divine  law,  who  reproves   them,*  as  blind  and  fooli/h 
guides,  and  charges  them   with  taking  away   the  key  of 
knowledge  :t  and  of  whom  Paul  teftified,  a  vail  -was 
upon  their  heart,  that,  in  reading  Mofes  and  the   Old 
Tejlament,  they  did  not  under/land.^ 

XIV-  3-  Arid  we  are  not  much  concerned  after  what 
manner,  or  from  what  topics,  they  ^formerly  argued ; 

- 

*   Matth.  xxiii.  1 6,   17.     f  Luke  xi.  52.     '£2  Cor.  iii.  14,   15, 
VOL.  I.  3"£\ 


4 1 8  OF    THE   ONENESS   OF   THE 

fince  it  appears,  that  Chrift,  which  impudence  itfelf  will 
not  dare  to  deny,  reafoned  judiciouOy.  Nor  will  our 
adverfary  be  able  in  any  manner  to  prove,  that  they  ne- 
ver argued  from  this  paffage.  For  who  has  given  us  a 
hiftory  of  all  their  difputations  ? 

XV.  4.  Whatever  it  be  \vith  the  Pharafees,  certain- 
ly, of  the  ancient  Jews,  Philo  feems  to  have  had  fome- 
thing  like  this  in  his  mind;  whole  words  the  illuflrious 
Grotius,  a  name  nowife  unacceptable  to  our  adverfaries, 
adduces*  to  this  purpofe  :  u  To  fay,  that  God  is  eter- 
nal, is  the  fame  as  to  fay  he  is  one,  who  be  Mows  grace, 
not  at  fome  certain  times  only,  but  inceifantly  at  all 
times."  The  celebrated  Lightfoott  has  obferved,  that 
our  Lord's  argument  would  appear  with  greater  evi- 
dence, if  compared  with  the  mind  and  doBrine  of  the 
Jews.  For  Rabbi  Simeon  Ben  Jochai  faid,  "  The 
bleffed  and  holy  God  does  not  put  his  name  on  the 
righteous  who  are  alive,  but  on  thofe  who  are  dead. 
As  it  is  faid,  Pfal.  xvi.  3.  to  the  faints  that  arc  in  the 
earth.  When  are  they  faints  ?  When  they  are  laid  in 
the  earth.  For  the  holy  and  bleffed  God  does  not  put 
his  name  upon  them,  all  the  days  they  live.  Why  fo  ? 
Becaufe  the  holy  and  bleifed  God  does  not  confide  in 
them,  as  if  they  could  ndt  be  turned  away  from  the  right 
path  by  evil  affections :  but  when  they  are  dead,  the 
holy  and  bleffed  God  puts  his  name  upon  them."  See 
Tanchum  ort  Gen.  xxviii.  and  Menachem  on  Exod.  iii. 
Which  comes  to  this  purpofe,  that  God,  in  a  far  more 
excellent  manner,  is  faid  to  be  the  God  of  thofe  who 
are  dead,  than  of  thofe  who  ftill  live  in  a  mortal  body. 
And  what  reafon  can  poffibly  be  affigned  for  this,  but 
that  the  feparate  foul  enjoys  a  more  excellent  life  ?  Aben 

*  In  oommcntariis  fuis  in  Matth.  xxii.  32.         f  Spicilegia  in 
Exodum,  §  5. 


COVENANT    OF   GRACE,  419 

.*'<••  •  , 

Ezra,  among  the  moderns,  had  the  fame  view  of  this, 
•who*  explains  thofe  words,  I  am  the  Lord  thy  God,  as 
containing  a  promife  of  life  in  both  worlds.  And  Menafle 
Ben  Ifraelt  ufcs  our  Lord's  very  argument. 

XVI.  What  can  be  more  evident  than  that  teftimony, 
by  which  the  apoftle  recommends  the  faith  of  Abraham  ? 
He  looked  for  A  city,  which  hath  foundations,  whofe  buil- 
der and  maker  is  God  :  J  adding  as   to   the  other  paxri- 
archs,   For  they  that  fay  fuch  things,  declare  plainly  that 
they  fcek  a  country  ;§  but  now  they  chjire  a  better  country, 
that  is,  a  heavenly. \     To  pervert  thefe  things  to  a  bare 
expectation,  and  a  vain  perfuafion,  founded  only  on  con- 
jcdures,  as  Samalcius  expreifes  it,  is  doing  an  injury  to 
thefe  pious  heroes,  and  contradicting  Paul,  who  in  this 
matter  celebrates   their  faith.      But  it  would  Hot  have 
been  a  faith  founded  on  the  word  of  God  alone,  but  a. 
culpable  temerity,  to- hope  for  fo  grea.t  things  to  them 
felves,    without  a  promife  from  God.       Franzius^  ufes 
here  a    mod   excellent  climax  or  gradation,      "  How 
could  they  have  hoped,  had  they  not  believed  ?    How 
could  they  have   believed,  what  they  had  not  heard  ? 
How  could  they  have  heard,  unlefs.it  had  been  preach- 
ed to  them  ?  But  how  could  any  have  preached  to  them, 
had  not  God  fent  them  for  that  purpofe,  and  exprefsly 
commanded  them  to   preach  this  very   thing?  As  the 
apoftle  of  the  Gentiles**  argues  in  a  like  cafe." 

XVII.  But  left  they  fhduld   cavil,  that  we  borrow 
our  arguments   only   from    the    New    Tcilament  (tho* 
none  can  better  inftruB.   us   in   the  contents  of  the  OH 
Teftament  than  Chrift  and  his  apolllcs)  come  let  us  ccm- 
fider  fome  paflages  of  the  Old  Teftament,  and  free  them 

p 

*  Ad  Levit.  xviii.  4.  f  De  refurre.fl.  'mortuor.  lib.  i  c.  10. 
J  Heb.  xi.  10.  J  \\v.  14.  j|  Ver.  16.  «r  Difpui:.  7.  tl^f.  55.. 
**  Rom.  x. 


4  23  OF    THE   ONENESS    OF    THE 

from  the  mifconftru&ions  of  our  adverfaries.  And  firft 
v;e  have  that  fwan-like  fong  of  Jacob,*  LI  SHUN  OATH 
CHA  HI  WITH  i  JEHOVAH  /  wait  for  thy  falvation)  0 
Lord.  The  aged  prophet  was  now  at  the  point  of  death; 
and  being  full  of  the  Spirit  of  God,  he,  in  the  midft  of 
his  prophecies,  in  which  he  foretells  what  was  to  befal 
his  children  and  latefl  pofterity,  breaks  out  into  thefe 
words;  which  were  not  fpoken  without  the  Spirit  of 
God,  fo  as  with  Samalcius  to  be  referred  to  a  vain  per. 
fuafion,  nor  poffibly  to  be  wrefled  to  any  other,  but  this 
fpi ritual  and  eternal  falvation. 

XVIII.  tlere  again,  let  a  pcrfon  of  the  Jewifh  nation 
put  the  followers  of  Socinus,  if  poflible,  to  the  blufh  : 
in  oppofition  to  whom  we  produce  this   paraphrafe  of 
the  Jerufalcm  Targu-mifL       "  Our   father   Jacob  (aid, 
My  foul  does  not  expect  the  redemption  of  Gideon,  the 
fon  of  Joaz,  that  being   only  momentary ;  nor  the  re- 
demption of  Sarnfon,  becaufe  a   tranfient  redemption  ; 
but  the  redemption  thou  had  mentioned  in  thy  word,  or 
by  thy  word,  which  is  to  come  to  thy  people,  the  chil- 
dren of  Ifrael;  my    foul,   I  fay,  expects  this  thy  re- 
demption."      Is  not  this  a  very    clear  teitimony  of  the 
moil  certain  perfuanon  and  the  fulleft  aflurance  of  their 
falvation  ? 

XIX.  Nor  muft  we  pafs  by  the  celebrated  paffageof 
Job,t  where,  in  very  clear  terms,  he   declares  his  be- 
lief of  a  future    refurreciion  ;   For  I  know  thai  my  Re- 
deemer liveth)  and   that  he  will  Jland  at  the    latter  day 
•Lover  the  &ujl~\  upon  the  earth.     And  though  after  myjkin^ 
worm*,  dejlroy  this  body^  yet  in  'my  Jlefli  Jhall  I  fee  God  ; 
whom  IfJiall  fee  for  myfdf,  and  mine  eyes  fliall  behold^ 
and  not  another,  though  my  reins  be  confitmcd  within  me. 
On  this  confeflion  of  faith  I  would   make  the  following 
remarks. 

*  Gen.  xlix.  18.  f  Chap.  xix.  25,  26,  27, 


.  COVENANT   OF    GRACE.  4~i. 

XX.  i.  That  it  is  fomething   very  great,  that  Job 
here  treats  of,  appears  both  from  the  facrecl  loftir.efs  and 
majeity  of  the  ftyle,  and  the  preface  with  which  he  ufh- 
ers  them  in  ;  namely,  his  earned   defire,  that  thefe  his 

words  might  be  written  and  printed  in  a  book,  and  graven 

with  an  iron   pen  and  had   in  the  rock   for  ever.     And 

i  ./ 

nothing  was  more  becoming  fuch  a  deiire  than  the  pro- 
feflion  of  his  faith  in  the  Mellkh,  and  his  hope  of  a  blef- 
fed  refurreclion. 

XXI.  2.Tob  clears  his   innocence  againft  the  accu- 
fations  of  his  friends,  who  condemned  him  as  a  wicked 
pcrfon,  and  one  whs  did  not  acknowledge  the  flrong  God* 
"  I  am  fo  far,"  fays  he,  "  from  being  fuch  as  you  re- 
proachfully reprefent  me,  that,  on  the  contrary,  being 
fully  po  fie  fifed  of  the  hope  of  the  righteous^,  I  know  both 
God  and  my  Redeemer,  and  expe6l  greater  blefTmgvS  at 
his  hands  than  can   be  contained  within  the  compafs  of 
this  world."     This  indeed  was  far  more  powerful  to  fi- 
ience  the  accufations  of  his  friends,  than  if  he  had  ha- 
rangued concerning   fome  extraordinary  happinefs  in 
this  life. 

XXII.  3.   lie    fpeaks  of  a  thing  he   was  certain  of, 
and  which   therefore  ought  to  be  built  on  the  infallible 
promife  of  God.     But  it  does  not  appear,  that  any  pro- 
mi  fe    was  made    him  of  being  reftored,  in  this  life,  to 
his  former  ftate.     Nor  are  there  any  general  promifes, 
from  which  this   could  be    certainly  concluded.      Nay, 
there  are  not  a  few  things  which  perfuade  us,  that  Job 
had  no  fuch  expectation.      For  he  wifhes,t  that  it  would 
pleaje  God  to  gran-t  him  the  thing  he  longed  for,  that  is, 

.    death^  and   to  dejlroy    him.      For,  fays  he,  what  is  my 
Jtrtngtk,  that  I  Jhould   hope  out  ?  or  what  is  mine  end, 
that  I Jliould prolong  my  life  ? 

*  Job  xyiii.  21.         |  Job  ri-  S,  9,   n.andvii.  7,  8. 


4  2  2  O  ?     T  H  Z     ONENESS     OF     THE 

XXIII.  4.  All  the  words  of  the  text  direct  us  to  the 
bleffcd  refurre&ion  to  happen  to  believers  in  Chrift. 
He  fpeaks  of  his  Goel,  who,  as  the  redeemer  of  believ- 
ers, and,  as  Theodotion  tranflates  it,  their  next  of  kin, 
had  the  right  of  confanguinity  to  redeem  them.  He  de- 
clares, that  he  liveth,  being  the  true  God,  and  eternal 
life,*  and  who  has  taught  us  to  reafon  from  his  life  to 
our  own  ;  Becaufe  I  live,  ye  /hall  live  alJoA  Though 
he  was  really  once  to  die,  neverthelefs  he  fays,  I  am  he 
that  Kvcih,  and  was  dead,  and  behold  I  am  alive  forever- 
more.%  And  this  is  what  Job  adds,  He  Jlialljland,  at 
the  latter  day,  upon  the  earth  [over  the  duft.~\  After  hav- 
ing triumphed  over  all  his  enemies,  he  will  manifefl 
l-.imiclf  in  the  field  of  battle  both  alive  and  a  conqueror: 
or,  he  fhall  (land  upon  the  earth,  or  over  the  dud,  the 
receptacle  of  death,  as  an  enemy  proflrate  under  his 
feet  ;  as  i  Cor.  xv.  26,  27-  The  lajl  enemy  that  ffiall 
Is  destroyed,  is  death.  For  he  has  put  all  things  under 
his  feet.  He  confidered  this  refurreclion  of  Chrift,  as 
an  earneft  of  his  own.  And  though  after  my  Jkin,  worms 
dejlroy  this  body,  which  he  pointed  to  with  his  finger, 
yet  in  my  Jlejh  fhall  I  fee  God^  namely,  that  great  God 
a?zd  Saviour  Jefus  Chrijl,  at  that  time  to  be  manifefled 
in  his  glory.  $  Whom  he  was  to  kef  or  himfelf^  for  his 
own  falvation  and  confummate  joy  ;  in  like  manner  alfo, 
as  David  foretold,  As  for  me^  I  will  behold  thy  face  in 
righteoufnefs  ;  I  Jliall  be  fatisfied^  when  I  awake,  with 
thy  like  nefs.\\  This  vifion  therefore  was  different  from 
that,  of  which  he  fpeaks  chap.  xlii.  5,  6.  which  affecl- 
ed  him  with  grief,  and  humbled  him  to  dufh  and  allies. 
Nor  was  it  poflible,  but  fuch  a  firm  hope  of  fo  great 
happinefs  muil  excite  an  ardent  longing  after  the  enjoy- 


i  John  v.  20.  f  J°hn  xiy-  !9-  t 

§    I  John  Hi.  2.          |J  --Plkl.  xvii.  15. 


COVENANT   OF   GRACE/  423 

mcr*t  of  it.  And  this  is  what  he  adds,  my  reins  are 
confumed)  that  is,  are  wafted  and  languifli  through  my 
longing  (fee  the  fignification  of  this  word  c  ALT  HA,  Pfal. 
Ixxxiv.  2.  and  cxix.  81.)  ruithin  me.  In  the  fame  man- 
ner alfo  as  the  apoftle  ardently  longed  to  know  the  power 
of  Chri/l's  refurrcttion  ;  if  by  any  means  he  might  attain 
unto  the  refur  region  of  the  dead*  All  thefe  things  moil 
exactly  agree  with  Job's  defign,  with  the  force  and  mag- 
nificence of  the  ftyle,  with  the  whole  tenor  of  fcripture, 
and,  was  it  not  for  prejudices,  could  never  be  pervert- 
ed to  any  other  meaning.  v  j 

XXIV.  We  therefore  conclude  in  the  words  of  Je- 
rome to  Pammachius,  concerning  the  error  of  John  of 
Jerufalcra.     "  What  is  more   evident  than  this  prophe- 
cy ?  None  after  Chrift   fpeaks  fo  plainly  of  the  refur- 
re&ion,  as  he  before  Chrift." 

XXV.  Let  us   fubjoin  the  prophecy   of  Daniel  ;t 
And  many  ofthem  that  flecp  in  the  dujl  of  the  earth  /hall 
awake,  fome  to  everlafting  life,  and  fome  to  fJiamt  and 
everlafting  contempt.      On  this  place  I  obferve  thefe  fol- 
lowing things  :   i.  That  a   general  refurre&ion  of  all, 
and  among  thefe,  of  the  righteous,  to  life  eternal,  can 
fcarce  be  defcribed  in  more  evident  terms.     Indeed,  un- 
der the    New  Teftament,  the    Lord  Jefus,  fpeaking  of  • 
this  very   myftery,  ufes  almoft  the  very    fame   words, 
John  v.   28,  29.   I  appeal  to  any  confcience,  had  Da- 
niel been  appointed  to  prophefy  of  the  refurre&ion  of 
the  dead,  whether  he  could  have  defcribed  it  in  clearer 
language? 

XXVI.  2.   It  is  no  objection,  that  Daniel  fays,  ma- 
ny of  them  that  Seep,  (hall  be  raifed.     For  not  to  men- 
tion, that  many  fometimes  fignines  the  fame  thing  as  all 
(as  Rom.  v.  15.  compared  with  12.)   it  is  evident,  that 

*  Phil.  iii.  ro,   1 1.          f  Chap.  xii.  2. 


I 

424  OF    THE   ONENESS    OF 

Daniel  divides  the  whole  collective  body  of  thofe  that 
deep  in  the  duft  of  the  earth,  into  two  clafle's,  one  of 
\vhich  (hall  rife  again  to  life,  the  other  to  mame. 

XXVII.  3.  And  this  tnoft  auguft  prophefy  cannot 
be  explained  to  fignify  nothing  but  a  temporal  and  cor- 
poral deliverance  from  the  opprefiion  of  Antiochus. 
For  how  did  tranfgreffors  rife  out  of  the  dud  after  An- 
tiochus, feeing  they  were  then  rather  dead,  and  render- 
ed contemptible  ?  For,  during  the  life  of  Antiochus, 
they  even  flouriihed.  And  how  were  the  pious  and  per- 
ievering  delivered  to  eternal  life,  for  they  all  doubtlefs 
died  again  ?  Will  you  affirm  with  Volkelius,  that  this  is 
to  be  underftood  of  thofe,  "  who  conftantly  adhered  to 
the  law  of  God,  and  to  whom  that  deliverance  was  to 
turn  to  an  eternal  glory  ?"  Then,  I  fay,  we  have  an  evi- 
dent promife  of  eternal  life  in  the  books  of  the  Old  Tef- 
tament :  which  is  what  we  contend  for.  But  if  we  allow 
eternal  glory  to  have  been  promifed  to  them,  why  not 
too  the  refurreclion  of  the  dead,  which  precedes  confum- 
inate  glory  ? 

.XXVIII.  4.  Nor  ought  it  to  be  urged,  that  the fe 
things  agree  not  with  the  time  of  which  Daniel  prophefi- 
ed,  namely,  the  tyranny  of  Antiochus,  and  the  deliver- 
ance therefrom.  For  fhould  we  grant,  that  Daniel 
fpeaks,  in  the  verfes  immediately  preceding,  of  Antio- 
chus, yet  it  does  not  follow,  that  he  could  not  in  this 
fpeak  of  the  refurreBion  of  the  dead.  For  the  prophet 
was  here  fhewing,  that  God,  after  having  difplayed  fo 
illuftrious  an  inftance  of  his  glorious  power,  would  pro- 
ceed in  the  extraordinary  deliverances  of  his  people,  till 
all  (liould  terminate  in  the  happy  refurre&ion  of  the 
dead.  If  you  infill,  that  the  things  here  foretold,  were 
to  exift  at  that  time^  about  which  he  had  hitherto  been 
fpeaking ;  I  anfwer,  firft,  that  this  is  not  in  the  text, 
This  verfe,  indeed,  is  connected  with  the  foregoing  by 


COVENANT   or   GRACE,  425 

the  particle,  VAU  and^  where  the  words  concerning  that 
time  are  found.  But  nothing  is  more  frequent  in  the 
prophets,  than  thus  to  join  two  things,  \vhichare  to  ex- 
ill  at  very  different  times :  of  which  we  have  uncxcep* 
tionable  inftances,  Matth.  xxiv.  It  has  likewife  been 
obferved  by  very  learned  men,  that  the  particle  VAU 
fometimes  lignifies  at  length,  or  afterwards.  Secondly, 
it  may  alfo  be  faid,  that  UBANGETH  KAMI  denotes  after 
that  time:  as  Jof.  v.  5.  BETZETHAM  fignifies  after 
they  came  forth.  And  the  promife  of  the  refurreclion 
ought  not  to  be  thought  a  thing  foreign  to  the  times  of 
Antiochus :  becaufe  it  is  certain,  that  they  who  conti . 
ntied  fteadfaft  in  the  ways  of  piety,  might  comfort  them* 
felves  by  that  hope,  under  all  their  dreadful  torments, 
as  may  be  feen,  2  Maccab.  vii.  6,  11,  14.  and  Heb. 
xi.  34. 

XXIX.  But  nothing  hinders  us,  with  very  excellent 
expositors,  to  refer  the  things  which  Daniel  prophefies 
of  towards  the  clofe  of  the  chapter,  to  the  New-Teita- 
ment  Antichriil,  or  to  the  Rooan  emperors  fubfervient 
to    Antichrift   in   promoting   the  myitery   of  iniquity. 
Cunradus  Graferus  has  very  learnedly  handled  this  fen- 
titnent  in  a  peculiar  treatifc.     And  thus  the  refurreclion 
of  the  dead  would  be  joined  with  the  definition  of  An- 
tichrift, as  is  likewife  done  Rev.  xx.   10,   13. 

XXX.  This  being  the  cafe,  we  may  juflly  be  furpri- 
fed,  that  a  perfon,  in  other  refpecls  very  learned,  and 
orthodox  in  the  main  of  this  inquiry,  could  ;iot  find  the 
general  reftirreBion  of  the  juft  in  the  fecorid  verfe,  when 
he  could  find,  in  the  rirtt,  the  wars  of  the  Englifh  with 
the  Dutch,  of  the  Danes  with  the  Swedes,  of  the  Tar- 
tars in  China,  and  of  the  Chinefe  in  Florida,  of  the  Par- 
tuguefe   with   the    Caftilians,  and  a  great  many  other 
things  of  a  modern  date.     But  let  thefe  things  fuffice  to 

VL.  I. 


OF   THE  ONENESS   OF  THE 

Ihew,  that,  even  under  the  Old  Teilament,  eternal  life 
was  promifed  to  believers. 

XXXI.  Our  writers  have  diftinclly  an fvvered  what- 
ever hereticTTave  advanced  to  the  contrary.  The 
whole  comes  to  this  :  When  the  apoftlc*  calls  the  pro- 
mifes  of  the  New  TeftaSSn  better,  that  may  be  under- 
flood  io  various  refpe&s.  If  referred  to  eternal  life, 
it  does  not  regard  fo  much  the  thing  promifed,  as  the 
plainnefs  and  certainty  of  the  promrfe ;  which  is  not  now 
wrapt  up  in  certain  obfcure  words,  fhadows,  and  ceremo- 
nies, but  diltinftly  propofed  ;  does  not  depend  on  fome 
uncertain  condition,  but  in  the  fulled;  manner,  is  con- 
firmed by  the  blood  of  the  teftator.  The  apoltle  himfelf 
fuggefts  this  anfwer,  ver.  9,  10. 

XXXIL  When  ic  is  faid,  that  Chrijl  hath  aboliJJicd 
death,  and  hath  brought  life  and  immortality  to  light 
through  the  gofpel^  it  cannot  be  underftood  of  the  iirft 
prornife  of  eternal  life,  unlefs  any  (hall  fay,  that  it  was 
not  made  before  the  refurreQion  of  Chrift,  which  is 
what  is  here  fpoken  of.  But  none  will  fay  fo.  The 
plain  meaning  is,  that  the  Lord  Jefus,  being  rifen  from 
the  dead,  fhewed  to  the  whole  world,  both  Jews  and 
Gentiles,  to  whom  the  gofpel  was  preached,  that  he  was 
the  true  author  of  Jife  and  immortality  :  namely,  on  his 
coming  forth  out  of  the  grave,  the  light  of  tjiis  truth  was 
very  widely  diffufed,  even  among  thofe  who  before  fat 
in  darknefs,  and  in  the  fhadow  of  death. 

XXXIII.  When  the  fame  apoftle  affirms,  that  our 
falvation  at  the  firjl  began  to  be  fpoken  by  the  Lord^  it 
is  clear,  he  fpeaks  of  the  gofpel  completed,  and  of  the 
Mefliah,  the  author  of  falvation,  already  exhibited  ; 
which  gofpel  the  Lord  tirft  publiihed,  with  refpecl  to 
the  apoftles,  evangelifts,  and  the  other  ordinary  preach- 

*  Heb.  viii.  6.         f  2 .Tim,  :.  10.         J  Heb.  ii. .3.  - 


COVENANT   OF   GRACE.  427 

ers,  that  followed  him.  For  otherwife  who  can  deny, 
that  Zacharias,  the  father  of  John  the  Baptift,  and  Mary 
the  mother  of  our  Lord,  and  the  angels  who  proclaimed 
his  nativity,  and  the  aged  Simeon,  and  John  the  Bapr 
tift,  were  preachers  of  falvation  before  the  Lord  ?  Of 
the  fathers  the  apoftle  himfelf  affirms,  that  they  were 
E  u  A  G  c  E  L  i  s  M  E  N  o  i ,  gofpellifcd,  or  that  the  gofpel  was 
preached  unto  them  as  -well  as  unto  us.* 

XXXIV.  When  it  is  written,  that  the  -way  unto  the 
holitft  of  all  was  not  yet  made  mani/eft,  while  as  the  firjl 
tabernacle  was  yet  ftanding  :t  the   apoftle  indeed  inti- 
mates, that  the  manner  of  obtaining  falvation   was  in 
Come  meafure  hid,  in  comparifon  of  the  brighter  luflre 
ofthegofpel.     For  then,  doubtlefs,   the  way  to  life  was 
clouded  with  much  pomp  of  ceremonies  and  figures  : 
\vhich  being  now  difpelied,  we  behold  with  open  face, 
and  ardently  deli  re,  heavenly  and  fpiritual  things.      But 
from  this  it  nowife  follows,  that  the  ancients  had  no  know- 
ledge of  falvation;  any  more  than  it  can  be  concluded, 
that  we   know  nothing  of  our  glorious  ftate,  becaufe 
John  fays,  It  doth  not  yet  appear  what  we.  /hall  be.^     We 
may  almoft,  in  the  fame  manner,  anfwer  the  other  ob- 
jeclions  advanced  by  our  adverfaries.     But  it  is  no  part 
of  our  defign  to  examine  each  in  particular. 

XXXV.  Now  let  us  proceed  to  the  fecond  thing, 
which  we  undertook"  to  prove  ;  that   in  'Chrijl,  and  in 
virtue  of  his  furetifhip,  the  ancients  alfo  obtained  fal- 
vation even  as  we.      Which  Peter  declares  almoil  in  fo 
many  words,  But  we  believe ',  that^  through  the  grace  of 
the  Lord  Jefus  Chrift,  wejliall  be  favcd  even   as  thcy.^ 
W^here  the  pronoun  they  is  to  be  referred  to  the  fathers, 
on  whofc  neck  an  an fup portable  yoke  of  ceremonies  was 
put,  as  appears  both  from  the  grammatical  confideration 

*  Kcb.  iv.  2.'   f  Heb.  i::.  8.     J   i  John  iii.  2.     §  Acls  xv.  n. 


42$  Of     T  I!  E     O  N  E  N*  E  S  S     OF     T  HE 

of  the  gender,  from  the  connection,  and  the  force  of  the 
apollle's  argument.     For  fince  KAKEINOI  is  mafculine, 
and  TA  ETHNA,  the  Gentiles,  mentioned  ver.  7.  is  neu- 
ter, it  is  not  fo  properly  referred  to  the  Gentiles,  as  to 
the  fathers.     And  we  are  not  here,  without  neceflhy,  to 
have  recourfe  to  an  enallage  of  gender.     And  then  too, 
what  method  of  commenting  is  it,  to  imagine  fo  wide  an 
hyperbaton,  or  tranfpofition,  and  to  bring  from  ver.   7. 
a  noun,  to   which,  after   the  interpofition   of  fo  many 
other  things,  a  pronoun  fhall  at  length  anfwer  in  ver. 
11.  and  which   yet  does  not  anfwer;  becaufe,  in  the 
words   immediately  preceding,  you   may  find  a  noun, 
with  which  the  pronoun   in  qucftion  may  be  very  well 
joined  ?  In  fine,  it  will  cither  benonfenfe,  or  very  infi- 
pid,  if  the  words  be  fo  conftrued.     For  what  manner  of 
reafoning  is  it,  if  we  fuppofe  the  apoflle   to  have   faid, 
;t  The  yoke  of  ceremonies  ought  not  to  be  put  on  the 
necks  of  the  Gentiles,  becaufe  we  Jews  and  apoilles  be- 
lieve, that  we  fhall  be  faved  in  the  fame  manner  as  they, 
by  the  alone  grace  of  the  Lord  Jefus  Chrift  ?"     For  be- 
fides  that  it  was  improper  to  propofe  the  Gentiles  to  the 
Jews  and  apoRles  as  a  pattern  of  falvation,  fince  it  ap- 
pears, that  the  contrary  mould  be  done;  this  only  could 
be  concluded  from  that  pofition,  that  the  apoftles  and 
Jews  were  not  bound  to  circumcifion,  and  the  other  ce- 
remonies, any  more  than  the  Gentiles.      But  that  was 
not  the  thing  in  difputc.     Now,  according  to  our  inter- 
pretation, the   aportle  argues*'  in  the  ftrongeil  manner  : 
*£  You  ought  not  to  put  the  yoke  of  ceremonies  on  the 
necks  of  the   difciples,  who  are  converted  from  among 
the  Gentiles,  becaufe  the  fathers  themfelves,  who  were 
under  that  yoke,  really  felt  the  uncafincfs  of  it,  but  did 
not  fir.d  falvation  in  it;  and  yet  they  were  faved,  not  in 
confequcnce  of  thcfc  ceremonies,    but  by  the   grace  of 
our  Lord  Jcfus  ChnfL     Neither  arc  we,  nor  any  of  the 


COVENANT  OF'  "GRACE,  '  429 

human  race,  to  take  any  other  way  to  attain  falvation. 
They  therefore  are  under  a  miftake,  who  tell  the  difci- 
ples,  If  you  will  be  faved,  you  miift  he  circumcifed, 
and  keep  the  law  of  Mofes."  To  fum  up  the  whole  then 
in  a  few  words,  the  apoiile  here  declares  three  things. 
i.  That  the  fathers  were  faved.  2.  By  the  very  fame  co- 
venant that  we  are.  3.  Through  the  grace  cf  our  Lord 
Jffus  Chrijl ;  intimating  likewife  by  all  this  reafoning, 
that  there,  can  poflibly  be  no  more  but  cne  way  cf  fal- 
vation. 

XXXVI.  This  is  likewife  confirmed  by  that  famous 
paflage,  Jcfus  Chrijt  the  fame  ycfterday,  and  to-day,  and 
for  ever*  In  the  foregoing  verfe  the  apoflle  admonifri- 
ed  them,  to  keep  frefh  in  their  memory  the  word,  -which 
their  guides  had  fpcken  unto  them,  whofe  faith  theyfkould 
follow.  Now,  he  gives  this  for  the  reafon  of  that  admo- 
nition, becaufe  Jefus  Ckrijl  is  the  fame  ye.fi cr day,  and  to- 
day, and  for  ever  ;  conflantly  preached  by  all  the  teaqh- 
trs  of  the  truth,  beiievecTcTn  by  all,  and  to  be  believed 
on  by  thcfe  that  come  after,  if  they  will  imitate  the  faith 
of  their  predeceffors.  /The  fame  doclrine  therefore  is 
always  to  be  retained,  becaufe  Chrifi,  who  was  always 
both  propofed  and  believed  as  the  Author  of  falvation, 
change. n  not.  Now,  the  particles,  yeflerday,  to-day, 
and  for  ever,  denote  all  the  differences  of  times.  Nor 
-does  ycflerday  here  fignify  ibmething  of  a  late  date,  as 
\ve  ufually  faytyejterday  or  lately  ;  but  all  the- time p aft  : 
as  the  phrafe  to-day  denotes  the  time  of.  grace  under  the 
New  TeJIament.  For  this  is  compared  to  fome  one  p re- 
lent day  ;  as  chap.  iii.  13.  While  it  is  called,  To-day  ; 
and  chap.  iv.  7.  Again,  he  limiteth  a  certain  day,  fay- 
ing 11-^ David,  To-day  ;  of  which  2  Cor.  vi.  2,  Behold, 
now  is  the  accepted  time  ;  behold,  now  is  the  day  offdva- 

VHeb.xm.  8. 


432  Or     T  H  E     O  IN  L  N  E  S  S     OF    THE 

zverejtrangers  from  the  covenants  cf  promifc>  having  no 
hope,  and  without  God  in  the  world*  3.  The  quibbling 
about  the  verbs  being  of  the  prefcnt  time,  is  idle  ;  be- 
caufe  vorbs  of  that  time  may  equally  refer  to  all  times. 
And  whatever  phrafe  had  been  ufcd,  whether  denoting 
the  future  or  pall:  time,  there  might  always  be  room  left 
for  fuch  cavils.  Befides,  no  reafon  can  be  affigned, 
why  the  pad  time  mould  be  excluded  any  more  than  the 
future,  if  that  verb  of  the  prefent  tenfe  is  thus  to  be 
racked.  What  is  falfe  reafo.ning  againU  the  Supreme 
Being,  and  a  childifh  abufe  of  one's  genius  and  parts, 
if  this  be  not  fo  ? 

XLI.  That  in  the  third  and   lad   place,  we 

promifed  to  pro  icly,  diat  there  is  no  other  means 

of  communion  with  Chrift  but  FAITH,  appears  from 
that  very  noted  pafiage  of  Habakkuk,  fo  often  quoted 
by  the  apoille,  But  the  jvjljli all  live  ly  his  faith,  or  the 
faith  of  him,  namely,  of  the  promifed  Mefiiah.t  From 
which  Paul,  at  different  times,  proves  our  jutUfkation, 
who  live  under  the  New  Teilament,  through  faith. 
And  then  Moles  declares  concerning  Abraham,  And  he 
believed  in  the  Lord,  and  he  counted  it  to  him  for  righte- 
oufnefi  ;J  which  the  apcille  quotes  for  the  fame  pur- 
pofe.$  David  likewife  declares  the  man  blejfed  that  put- 
tdh  histrujl  in  him  [the  Son.]|]  And  Ifaiah  counfels 
the  firmer  to  take  hold  of  ihs  jlrength  of  the  Lord*  and 
tiius  make  peace  with  him.^L  But  what  is  it  to  take  hold 
of  the  fortrefs  of  the  Lord,  buTto  believe  in  the  Lord  ? 
And  finally,  Paul,  by  a  long  enumeration  of  examples, 
which  he  took  from' the  Olcl-teflament  fathers,  attempts 
to  prove  this  general  truth,  that  without  faith  it  is  ir.i- 
pojfibk  to plcafe  God** 

*iEph.  ii.  12.     f  Hab.  ii.  4.      t  Gen.  xv.  6.      §  Rons.  iv.  ? 
H  Pfal.  ii.  12.     C[  .If.  xxvii.5.     **  Heb.  si.  C- 


COVENANT   or  GRACE.  433 

XLII.  Our  adverfaries  objeB,  that  the  pafvages 
above  menTToned,  treat  only  of  'a  general  faith  in  God, 
and  not  of  a  fpecial  faith  in  Chrift.  We  deny  not,  that 
as  Chrift  was  then  more  ob  feu  rely  revealed,  (b  believers 
had  likewife  a  lefs  diftmcl  knowledge  of  him  ;  yet  we 
boldly  affirm,  that  they  had  force  knowledge,  and  fuffi- 
cient  for  their  time,  upon  the  authority  of-  oar  Lord, 
who  fays,  Abraham  f aw  my  day*  and  rejoiced-  ;*  and  of 
Paul,  who  teftifies  concerning  Moles,  that  he  eftesmsd 
the  reproach  of  Chrift  greater  riches  than  thetreafures  i'l 
Egypt  ;t  and  concerning  the  other  fathers,  that  they J 'aw 
the  promifes  afar  off]  and  embraced  them  ;  J  and  laflly 
of  Peter,  who  tells  us,  that  the  prophets  fearched  what 
or  what  manner  of  time,  the  Spirit  of  Chrift  which  was 
in  them,  didjignify,  when  it  tejlified  beforehand  the  fuf- 
ferings  of  Chrift,  and  'the  glory  that  fkould  follow.^ 
Since  then  thefe  things  were  faid  of  the  heroes  of  that 

time,  it  will  not   be  hard  to  determine,  what  we  are  to 

. 

judge  concerning  other  believers,  according  to  their  rank 
and  ftation.  And  the  patriarchs  and  prophets  had  not 
aQed  the  part  of  honed  men,  if  they  had  envioufly  con- 
cealed from  other  believers,  fuch  a  valuable  talent, 
which  was  committed  to  their  truft. 

XLIII.  The  apoitle  writes  nothing  in  oppofition  to 
this  truth,  when  he  fays,|j  But  before  faith  came,  we  were 
kept  under  the  law.  For  it  is  far  from  the,apoftle's  in- 
tention to  deny,  that  faith  in  Chrift  .prevailed  before  his 
coming  in  the  flefh  ;  becaufe,  in  the  fame  chapter,  he 
had, highly  commended  the  faith  of  Abraham,  and  pro- 
pofed  it  as  a  pattern  to  us  all-.H  But  by  faith  we  here 
underitand  either  the  obje£  of  faith,  the  dodrine  or  the 

*  John  viii.  56.     f   Heb.  xi.  26.      J  Ver,  13.      §  i  Pet.  i.  n. 

I!  Gal.  iii.  23.          fl  GaL  iii.  6,  7,  9. 
VOL.   I.  3  G 


430 


Or    THE   ONEXISS    OF 


tion.  As  therefore  Chrift  is  to-day,  under  the  New 
Teftamem,  acknowledged  the  alone  Author  of  falvation, 
and  will  be  acknowledged  as  fuch  forever;  fo  in  like 
manner,  yeflerday,  under  the  Old  Teftament,  which  day 
is  now  paft,  he  was  the  fame,  and  as  fuch  was  declared 
and  acknowledged.  , 

XXXVII.  Let  us  alfo  add  what  we  have  in  Heb.  ix. 
15.   And  for  this  caufe  he  is  the  mediator  cf  the  new  tefla- 
wient,  that  by  means  of  death,  for  the  redemption  of  the 
tranfgreflions  that  were  under  the  firjl  It/lament  ^  they 
which  are  called  might  receive  the  promife  of  eternal  in- 
heritance.    Where   we  have  an  open  declaration,  that 
the  death  of  Jefus  Chrift  was   effectual  for  the  redemp- 
tion of  tranfgreflkms  committed   under  the  Old  Tefta- 
ment.     For  thus  the   apoftle  proceeds.     He  fuppofes, 
that  the  fathers  of  the  Old  Teftament  were  faved,    not- 
\vithftanding  their  fins  ;  which  Socinus  with  his  follow- 
ers dare  not  deny.     He  fays  further,  that  the  blood  of 
bullocks,  and  of  goats,  and  confequently  of  all  facrifi- 
ces  whatever,  could  not  really,  and  before  the  tribunal 
of  God,  expiate  fin,  and  purify    the  conference.     Yet 
fince,  as  he  declares,  without  (bedding  of  blood  there 
can  be  no  remiffion,  ver.   22.  he   concludes,  it  was  ne- 
cefTary,  that  the  death  of  Chrift  ihould  intervene,  to  be 
undergone  indeed,  in   order  not  only  to    the  eftablifli- 
ment  of  the    New  Teftament,  but  by   virtue  of  which 
the  redemption  of  former   fins  might  alfo   be  obtained. 
This  is  the  genuine  meaning  of  the  facred  writer. 

XXXVIII.  And  truly  Grotius  fhamefully  fliuffles, 
when,  to   favor  Trie*"  Socinians,  he    thus  writes  on  this 
place  :  "  His   death  intervened   for  this  end,  that  men 
might  be  delivered  from  thofe  fins,  which  generally  pre- 
vailed, before    Chrift,  among  thofe    called  God's  peo- 
ple."    Is  it    really  fo  ?  Would    thus  the   redemption  of 
the  trangrcj/icns  thai  were  under  the   firfl  .tejlament^   dc- 


COVENANT   OF   GRAC&,  431 

note  fuch  an  action  of  Chrift,  whereby  fucceeding  ages 
would  abftain  from  the  like  (ins,  as  were  formerly  com- 
mitted ?  God  forbid, Awe  iliould  ever  pervert  fcripturc 
thu;.  Redemption  is  GOPHER  an  expiation  of  (in,  up- 
on payinglTranlom,  Chrift  paid  this  for  all  the  fins  of 
his  clett,  at  \vhatever  time  they  lived.  And  in  virtue 
of  that  payment,  to  be  made  at  the  appointed  time,  be- 
lievers, even  under  the  Old  Teftament,  obtained  re- 
demption. 

XXXIX.  Moreover,  .fince  it  is  evident,  that  the  pi- 
ous ancients  were  faved,  it  muft  likewife  be  evident, 
that  they  were  faved  through  Chrift.  For  our  Saviour 
himfcif  fays,  No  man  comcth  unto  ike  Father  but  by  me.* 
And  Peter,  Neither  is  there  falvation  in  any  other  ;  for 
there  is  none  other  name  under  heaven  given  among  wen, 
whereby  we  mvji  befaved.^  Nothing  can  be  plainer  than 
thefe  words,  which  feem  to  be  written  as  with  a  fun- 
beam.  Yet  the  itch  of  contradiction  has  found  fome- 
thing  to  fay  ;  but  that  fomething  is  lefs  than  nothing. 

XL.  Our  adverfaries  except,  that  thefe  pafTages 
fliould  be  underdood  of  thofe  who  live  under  the  New 
Teftament,  and  therefore  that  both  Chrift  and  Peter 
{peak  in  the  prefent,  and  not  in  the  pad  time,  of  us,  and 
not  of  the  ancients  ;  of  the  times  when  Chrift  was  exhi- 
bited, and  not  of  the  ancient  ages.  We  anfwer  :  i.  As 
both  texts  are  expreffed  in  univerfal  terms,  they  are  not 
to  be  limited  without  caufe  and  necefuty,  as  there  is 
none  in  this  cafe.  For  if  falvation  could  be  obtained 
formerly  without  Chrift,  equally  as  now  through  Chrift, 
what  need  had  we  of  Chrift's  coming  ?  or  what  fo  very 
great  matter  do  we  obtain  in  Chrift  ?  2.  Nay,  there  are 
very  folid  reafons,  why  they  neither  ought  "nor  can  be 
thus  reitricled.  Becaufe  they  who  were  without  CArz/2, 

*  John  ziv.  6.         f  A<5ts  iv.  12. 


434  Of   THE  OLD   AXD 

gofpel,  as  chap.  i.  23.  and  the  Lord  Jefus  himfelf,  be 
lieved  on  in  the  world,*  or  the  faith  of  the  redemption 
already  actually  -wrought  but,  as  contradiftinguifhed  from 
the  hope  of  the  Old-Teftament  faints,  who,  with  carnefl 
longing,  as  it  were,  expecled  the  coming  of  the  Lord, 
waiting  for  the  confutation  of  If  fad,  Luke  ii.  25.  And 
thus  we  have  now  ihewn,  that  the  Qld-Teftamen.t  faints 
had  the  fame  promifes  of  eternal  life  with  us,  to  be  obtain- 
ed by  the  fame  thrift,  and  the  fame  faith  in  him,  and  con- 
fequently  alfo  had  the  fame  covenant  of  grace  with  us. 

*    i  Tim.  iii.  1 6. 


CHAP.     III. 


Of  the  different  0  economics  or  Difpenfations  of  the 
Covenant  of  Grace* 


i 


T  neverthele'fs  pleafed  God,  at  fundry  periods  of 
time,  and  in  diverfe  manners,  to  difpenfe  the  fame  co- 
venant of  grace.  We  fhall  exhibit,  in  this  chapter,  a 
fhort  representation  of  thefe  difpenfations,  in  fuch  a  me- 
thod as,  firjl)  firnply  to  explain  what,  in  this  matter, 
fcems  to  us  mod  accurate  and  agreeable^  to  the  whole 
tenor  of  fcripture  ;  and  then  freely,  but  calmly,  weigh 
the  refleB ions  of  other  learned  men. 

II.  The  diverfity  of  thefe  ceconomies  is  comprized 
under  two  principal  heads,  which  the  apolile  calls  by  the 
names  of  the  Old  and  New  Tefiament.  Where  we  are 
to  note,  that  by  the  Old  Tfflament^  we  are  by  no  means 
to  underftand  the  legal  covenant^  concerning  obtaining 
falvation  by  our  own  works;  which  is  very  different 
from  the  covenant  of  grace.  But,  according  to  us  aud 


MEX^.  435. 

Paul,  the  Old  Tcftament  denotes  the  teftament  for  co- 
venant] of  grace  under  that  difpenfation,  which  fubli fl- 
ed before  the  coming  of  Chrifl  in  the  flefh,  and  was  pro- 
pofed  formerly  to  the  fathers  under  the  vail  of  certain 
types,  pointing  out  fome  imperfection  of  that  (late,  and 
confequently  that  they  were  to  be  abolilhed  in  their  ap- 
pointed time  :  or,  as  Calvin  has  very  well  expreffed  it,* 
The  Old  Tefiament  was  a  difpenfation  involved  in  aflia- 
dow.  and  ineffectual  obfcrvation  of  ceremonies,  and  was 
therefore  temporary ,  becaitfe  a  thing  in  fufpenfe,  till  efla- 
blijhed  on  a  firm  andfabjlantial  bottom.  The  New  Tef- 
tament is  the  teftamcnt  [or  covenant]  of  grace,  under  that 
difpenfation  which  fucceeded  the  former,  after  being 
confecrated  and  eftablifhed  by  the  blood  of  Chrift, 
For  this  reafon  Chrift  calls  the  cup,  which  he  reached 
to  his  difciples  in  the  fupper,  the  cup  of  the  new  tcflament 
in  his  blood^  to  fignify,  that  then  at  length  the  New 
Teftament  would  be  perfected,  when  feaied  by  the  blood 
of  the  teftator  fhed  at  his  death. 

III.  Itjs  carefully  to  be  obferved,  that  the  Difference 
of  thefe  teftaments  is  not  to  be  placed  in  the  fubitance 
of  the  promifed  inheritance,  as  if,  under  the  Old  Tef- 
tamcnt, was  allotted  the  inheritance  of  the  land  of  Ca- 
naan, and  the  inheritance  of  heaven  under  the  New. 
Nothing  can  be  imagined  lefs  accurate  and  juft.  The 
allotment  of  the  heavenly  inheritance  proceeds  from  the 
teftament  of  grace  abfolutely  conlidered,  which  remains 
invariably  one  and  the  fame  under  every  ceconomy. 
Only  the  fame  inheritance  is  propofed  in  a  different 
manner;  in  the  Old  Teftament  under  fhadows,  and  in 
a  certain  period  thereof,  under  the  pledge  of  the  land  of 
Canaan,  and  which  at  the  appointed  time  was  to  be  pur- 
chafed  by  the  death  of  the  tcflator  :  in  the  New  Ttita- 

*  In(l:tut.  lib.  :.  c.  ii.  f  4,  f  Mmth.  xxvi.  j3. 


43^     •  OF    TI-TE   OLD   AND 

ment  clearly,  without  a  pledge,  to  which  any  regard 
was  to  be  had,  and  as  now  purchafed  by  the  death  of 
the  teftator.  The  promife  of  the  common  falvation, 
which  is  in  Chrift,  whether  formerly  made  to  the  fathers, 
or  to  us  at  this  day,  does  not  belong  to  the  Old  or  New 
Teftament  as  fuch,  but  abfolutely  to  the  teftament  or 
covenant  of  grace.  The  difference  of  the  teftaments 
confifts  in  the  different  manner  of  difpenfmg  and  propof- 
ing  the  fame  faving  grace,  and  in  fome  different  adjuncts 
and  circumftances.  Whatever  was  typical  in  that  dif- 
penfation,  and  denoted  imperfection,  and  an  acknow- 
ledgement that  the  ranfom  was  not  yet  paid,  belongs  to 
the  Old  Tcftament.  Whatever  fhews,  that  the  redemp- 
tion is  actually  wrought  out,  is  peculiar  to  the  New  Tef- 
tament. Without  carefully  adverting  to  this,  it  is  not 
poiTible,  we  can  have  an  accurate  knowledge  of  the  na- 
ture of  both  teftaments. 

IV.  But  let  us  infift  a  little  further  on  this  point,  if 
poffibly  we  may  advance,  what  may  fet  the  truth  in  a 
clear  light.  Three  things  are  to  be  diftinguifhed  :  the 
teftament  of  grace,  the  Old  and  New  Teftament.  To 
each  its  own  inheritance  is  to  be  afligned.  That  of  the 
teftament  of  grace  is  eternal  falvation,  with  every  thing 
belonging  to  it,  through  Jefus  Chrift;  which  is  equally 
common  to  believers  in  all  ages.  The  Old  and  New 
Teftament  being  different  ceconomies  of  this  one  tefta- 
ment of  grace,  which  they  comprize,  fuppofe  alfo  and 
include  the  fame  heavenly  inheritance.  But  in  fo  far  as 
they  are  different,  the  inheritance  alfo  attributed  to  each 
is  different.  Now,  that  difference  confifts  chiefly  in 
two  things  :  firft,  in  the  different  manner  of  propofmg 
it,  which,  I  hope,  I  have  now  clearly  explained  :  then, 
in  the  circumftantial  adjuncts  of  the  principal  inherit- 
ance. Thefe  in  the  Old  Teftament  are,  the  inheritance 
of  the  land  of  Canaan,  as  a  pledge  of  heaven,  with  a 


NEW  TESTAMENT.  437 

bondage  to  the  elements  of  the  world,  and  the  exclufion 
of  the  GentileS,  and  a  lefs  meafure  of  the  Spirit  of 
grace.  In  the  New  Teftament,  the  inheritance  of  the 
Gentilesfwith  liberty,  and  a  more  plentiful  meafure  of 
grace. 

V.  We  begin  the  ceconomy  of  the  Old  Teftsment 
immediately  upon  the  fall,  and  the  firft  promife  of  grace, 
and  end  it  in  Chriil ;  as  both  the  nature  of  the  thing  and 
fcripture  direct  us  to  do.  We  argue  from  the  nature 
of  the  thin£,  in  this  manner  :  Since  believers  had  the 
covenant  of  grace  propofed  and  confirmed  to  them, 
immediately  after  the  fall,  by  fuch  figns,  as  contained  a 
confeffion,  that  guilt  was  not  yet  expiated;  and  which 
therefore  were,  at  the  time  appointed,  to  be  abrogated 
by  the  introduction  of  the  New  Teftament  :  there  can 
be  no  reafon,  why  the  promife  thus  propofed  and  rati- 
fied, fhould  not  be  the  Old  Teftament.  We  don't  refer 
to  the  Old  Teftament  the  promife  of  the  feed  oFthe  wo- 
man bruifing  the  ferpcnt's  head,  ^nd  of  the  enmity  efta- 
blifhed  between  the  feed  of  both  ;  for  thefe  things  abfo- 
lutely  belong  to  the  covenant  of  grace.  But  the  facri- 
fices  which  are  added,  by  the  blood  of  which  that  tefta- 
mcnt  was  confirmed,  belong  indeed  to  the  Old  Tefta- 
ment. It  appears  more  than  probable  to  us.  with  fome 
very  learned  men,  from  the  Mofaic  hiftory,  that  imme- 
diately upon  the  promulgation  of  the  covenant  of  grace, 
Adam,  at  the  command  of  God,  flew  beafts  for  facri- 
fice,  whofe  (kins  were,  by  the  favor  of  God,  granted 
to  him  and  his  wife  for  cloathing  :  which  was  not  with- 
out its  myftical  fignification,  as  mall  be  explained  in  its 
proper  place.  ItJ^s  certain  we  have  an  exprefs  account 
of  facrifices,*  which  account,  in  the  opinion'of  chrono- 
logers,  happened  about  the  year  of  Adam  129.  Sec- 

*  Gen.  iv.  2.  &  feq. 


438  OF    THE   OLD   AND 

ing  therefore  tbefe   facrifices  belong  to  tbe  teftament  of 
grace,  and  typically  leal  the  blood  of  Chrift,  which  was 
to  be  fhcd  in  due  time,  and  likcwife  remind  of  guilt  not 
yet  expiated,  they  can  be  referred  to  nothing   but  the 
Old  Teftament.     For  whatever   is  thus  joined  to  the 
covenant  of  grace,  and  cannot  poflibly  be  referred  to 
the  New  Teftament,  the  very  force  of  the  words  requires 
its  being  faid  of  the  Old  Teftament.     To  this  argument 
a  certain    very  learned  perfon  objecls  as  follows  :  "  A- 
dam,  the  deluge,  and    the   rainbow,  were    types,   and 
previous  to  the  actual  performance  of  redemption,  and 
yet  they  belong  not  exprcfsly  to  the  Old   Teftament. 
For  this  laft  was  abrogated   with  all   its  fhadows.     But 
thefe  others  ceafe  not   to  be  types  of  greater  and  fpiri- 
tual  things  to  us."     But  the   anfwer   feems  to  be  eafy. 
The  deliverance  of  the  Ifraclites  out  of  Egypt,  the  paf- 
fage  through   the  Red  fea,  their  wonderful    fupport  in 
the  wildernefs  by  Manna,  and  water  from  the  rock,  the 
fall  of  Jericho,  the  expulfion  of  the  nations  out  of  Ca- 
naan, the  carrying  away  of  the  Ifraelites  into  Babylon, 
their  return  from  Babylon,  and  many  other  things  of  the 
like  nature   (for  it  would  be  endlefs  to  recount  all)  do 
they   not  all   belong  to  the    Old-teftament  ceconomy  ? 
But  thefe  very  things  certainly   ceafe  not,  according  to 
the  fentiments  of  very  learned  men,  to  be  all  of  them 
types    of  the  greateft  things  to   the   Chriftian    church. 
The  city  of  Jerufalem  itfelf,  the   very  temple,  with  its 
whole  pomp  of  ceremonies,  though  no  longer  in  being, 
any  more  than  Adam  and  the  deluge,  yet  ought  alfo  to 
be  confidered  by  us  Chriftians  as  types  of  the  heavenly 
city,  and  temple  not  made  with  hands.     In  a  word,  the 
whole  of  the   Mofaic  law,  though  abrogated  as  to  any 
obligation   of  obfervance,  ceafes  not  to  exhibit  to  us, 
for  our  inflrucl:ion;  a  type  of  fpiritual  things. 


NEW   TESTAMENT.  439 

"VI.  There  is  another  reafon  taken  from  Paul;  who 
reduces  all  thefe  inftitutions  of  God  to  the  Old  Tefta- 
mcnt  ;*  Which  decay  and  wax  old,  and  are  ready  to  va- 
ni/h  away.  Now,  it  is  certain,  that  not  only  thofe  things 
which  were  firft  ordained  by  Mofes,  but  thofe  alfo 
which  were  in  force  long  before  Mofes^  as  facrifices  and 
circumcifion,  were  abrogated  by  the  introduction  of  the 
New  Teftament.  But  thefe  were  not  abrogated,  be- 
caufe,  as  the  learned  perfon  would  have  it,  they,, were 
reduced  by  Mofes,  with  the  reft  of  his  conftitutions,  in- 
to one  fhadowy  fyftem,  but  becaufe  they  were  of  the 
fame  nature  with  the  Mofaical  ;  namely,  fhadows, 
which  were  to  give  place  to  Chrift  the  fubftance.  And 
they  were  fo,  not  from  their  being  renewed  by  Mofcs, 
but  from  their  firft  inftitution. 

VII.  Nor  do  we  fpeak  without  fcripture,  when  we 
reckon  all  that  time  which  followed  from  the  fall  to  the 
coming  of  Chrift,  to  the  Old  or  former  Teftament. 
For  thus  we  have  the  apoftle's  authority  :t  Andfor  this 
caufe  he  is  the  mediator  of  the  new  tejlament,  that  by  means 
of  death,  for  the  redemption  of  the  tranfgrejfions  that 
zucre  under  the  firjl  tcftament,  they  -which  are  called, 
might  receive  the  promife  of  eternal  inheritance.  Now, 
it  is  evident,  that,  by  the  death  of  Chrift,  the  tranfgref- 
fions  not  only  of  thofe  believers  who  lived  under  the 
Mofaic  oeconomy,  but  alfo  of  the  more  ancient  patri- 
archs, were  expiated  from  the  foundation  of  the  world; 
to  which  the  apoftle's  reafoning  leads  us,  as  by  the  hand.J 
Therefore  to  their  time  alfo  the  firjl  teflament  belongs. 
Nor  can  any  reafon  be  given,  why  the  apoftle  fhould 
make  particular  mention  of  any  de-terminate  period,  fee- 
ing the  efficacy  of  Chrift's  death  equally  extends  to, all 
believers  backward.  Which  was  alfo  finely  obfcrved 

*  Heb.  rill.  13,         f  Heb.  ix.  15.        £  Ver.  26. 


440  O:    i4i£   OLD   AND 

by  Cocccius  himielf  in  his  comment  on  this  place  : 
"  Thofc  very  fins  therefore,  which  have  bten9  and  were 
not  remitted  under  the  fh  it  teiiament,  feeing  that  fin 
which  all  men  have  in  common,  becaufs  all  are  laid  to 
have  finned,  when  Adam  finned,  Rom.  v.  12.  and  all 
other  fins  his  children  were  guilty  of,  as  alfo  the  (ins  of 
thofe  who  expected  Chrift,  in  order  that  the  teftameni, 
which  gives  remiflion  and  the  inheritance.,  might  be  ra- 
tifiecl^  ought  to  be  expiated  by  the  death  of  the  Medi- 
ator, as  .by  a  ranfom." 

VIII.  We  will  again  confider  and  examine  the  very 
learned  peribn's  exception  :  and  thus  he  fpeaks ;  "  From 
the  time  that  fin  was  imputed,  to  wit,  from  the  time  of 
the  law,  there  being  made,  by  the  law  of  Mofes  and  the 
Mofaic  inftitutions,  a  commemoration  and  exprobation 
[or  charge  or  accuiation]  of  fin,  and  a  hand-writing  ex- 
acled,   Heb.  x.   3.   Col.   li.    14.  hence  all  the  preceding 

committed  all  the  time  of  the   forbearance, 

are  laid  to  have  been  in  a  peculiar  manner  under  the  Old 
Teftament.  Not  that  the  Old  Teftament  was  from  the 
time  in  which  fin  was  firft  committed,  but  that  thofe 
committed  before  the  Old  Teftament,  are  faid,  in  a  pe- 
culiar manner,  to  have  then  chiefly  exijled  when  they  were 
imputed,  commemorated,  and  exprobated  [or  charged.] 
Nor  did  it  contribute  a  little  to  heighten  the  virtue  of 
(Thrift's  death,  exprefsly  to  have  obierved,  that  fins  not 
only  imputed,  when  there  was  no  law,  but  alfo  very  of- 
ten imputed  and  charged,  were  yet,  by  the  death  of 
Chrift,  entirely  removed,  fo  that  there  is  no  more  re- 
membrance of  them." 

I X.  Thefe  things  are  fo  fubtile  (for  I  hardly  dare  call 
them  obfcure   and   perplexed,  left   the  learned  perfon 
fhould  be  offended)  that  I   ov;n   I  do  not  underftand 
them  all;  I  will  however  attempt  it.     He  fuppofes  with 
me,  and  with  all  the  orthodox,  that  the  virtue  of  Chrift's 


NEW  TESTAMENT.  44 1 

redemption  extends   to  the  removing  all  the  fins  of  all 
the  elecl,  from  the  beginning  of  the  world.     This  being 
ib,  he   inquires,  why   Paul   called    thofe  (ins  the  trar,f~ 
greflions  that  -were  under  the  fir jl  teftament.     The  reafon 
of  which  he  will  not  have  what  we  contend  for;  namely, 
that  the  Old  Teftament  was  from  the  time  in  which  (in 
v/as  to  be  expiated  by  Chrift,  bat  that  all  the  preceding 
iins,  committed  from  the  beginning  of  the  world,  are 
faid,  in  a  peculiar  manner,  to  have  been  and  to  have  exift- 
cd  lender  the  Old  Teftament ,  or  Mofaic  ceconomy.      But 
why  did  thofe  very  old  fins  exift  under  the  Old  Tefta- 
ment ?  Becaufe  then  they  were   imputed  and  charged^ 
by  that  remembrance  of  fin  that  was  made  by  the  law  of 
Mofes.     From  this  reafoning  I  nrft  afieit,    that,  by  the 
tranfgreflions  under  the   firft   tellament,   are  underftood 
all  the  preceding  fins,  which  were  committed  during  the 
whole  time  of  the  forbearance .     Whence  by  a  very  eafy 
confequence  it  follows,  that  the  times  of  the  forbearance^ 
in  the  fenfe  the  learned  per  ion  ufes  that  expreflion,  that 
is,  the  ages  which  went  before  the  coming  of  the  Meffi- 
ah,  and  of  the  firjl  teftament,  are  of   equal  exteniion. 
No,  fays  he  :  But  the  very  old  fins,  fuppofe  of  Adam, 
Enoch,   Noah,  are  faid  to  have  exijlcd  under  the  Mofaic 
covenant  or  teftament.       Where,  learned  Sir  ?  Where, 
I  fay,  is  it  faid,  that  the  fins  committed  before  the  Old 
Teftament,  exift td  in  a  peculiar  manner^  upon  the  in- 
troduction of  the  law;  of  Mofes  P  Not,  certainly  in  thefe 
words  of  Paul.     For  the  very  word  exijling  is  not.  to  be 
found  there,  much  lefs  in  the  fenfe  you  frame  to  your.ielf. 
I  imagine  the  learned  perfon  had  in  his  eye,  Rom.  v.  13. 
For  until  the,   law,  fin  was  in  the  world.       Butjn  what 
manner  ibever  this,  may  be  explained,  the  apoftre  never 
and  no  where,    that  I  know  of,    fays,  that,,  t,he  fins,  for 
inftance,  committed  by  the  inhabitants  of  the  firft  woikl> 
VOL,  J  3  H 


442  OF   THE   OLD   AND 

exifted  in  a  peculiar  manner  under  the  ceconomy  of  the 
Mofaic  teftament.  And  in  what  fenfe,  pray,  fhould 
they  be  faid  to  have  then  exifted  ?  Becaufe,  fays  he, 
they  were  then  imputed  and  charged.  Eut  to  whom  ? 
Not  certainly  to  thofe  very  perfons,  who,  dying  in  the 
faith,  were  received  into  heaven.  And  how  imputed 
and  exprobated  by  the  introduction  of  the  Mofaic  tefta- 
ment? Seeing  it  was  fo  much  later  than  their  death  and 
falvation,  it  does  not  greatly  regard  thofe  departed  pious 
and  happy  perfons,  at  leaft  as  to  its  rigour.  I  don't  re- 
fufe,  that  the- Israelites  were  convinced  of  their  fins  by 
the  Mofaic  law,  and  that  a  remembrance  of  fin  was 
made,  and  that  all  mankind  was  condemned  in  the  If- 
raelites :  but  that  the  fins  of  the  moft  ancient  believers 
were  then  imputed  and  charged,  and  then  in  a  peculiar 
manner  exifted,  is  neither  afTerted  in  fcripture,  nor  con- 
f on  ant  to  'reafon. 

X.  But  this  alfo  deferves  confideration,  that  he  would 
have  trie  apoftle  exprefsly  mention  the  Mofaic  teftament, 
becaufe  that  tended  to  amplify  the  virtue  of  Chrift's 
death,  as  peculiarly  mining  forth  therein  ;  feeing  it  has 
removed  all  remembrance  of  thofe  very  fins,  which  were 
often  imputed  and  charged  upon  them  by  the  law. 
Which  does  not  indeed  appear  to  me  to  be  very  pcni- 
-nent  to  that  matter.  For  iince  the  commemoration  and 
remembrance  of- fins  are  made  -in  the  repeated  offering 
of  the  fame  la-entices,  '.which  could  not  take  away  fins, 
and  facrifices  of  that  kittct  began  to  be  ufed  immediately 
upon  the  promulgation  of  the  teftament  of  grace;  thefe 
very  fins  were  alfo'  commemorated  and  charged  by  fa- 
crifices, which  were  anterior  to  the  Mofaic  oeconomy. 
But  if,  on  the  introducing  the  law  of  Moles,  that  charg- 
ing of  fin  was  more  frequent  and  ftrong ;  the  promife,  ia 
the  fame  law,  was  likeyife  more  frequent  and  ftrong,  as 
likewife  the  fign  and  leal  of  .the  remiljion  of  fins,  \vhich 


N-EW   TESTAMENT.  44 J 

the  Mefliah  was  to  procure.  P'or  the  fame  inftitutions 
\vhich  commemorated  (in,  fignified  alfo  and  fealed  the  fu- 
ture expiation  of  it  by  the  Mefliah.  If  therefore,  on  the 
one  hand,  it  may  feem  ftrange,  that  thofe  very  fins  were 
alfo  expiated  by  Chrift,  which  were  fo  often  commemo- 
rated and  charged;  on  the  other  hand,  the  expiation  of 
thofe  fins  which  was  fo  often  fignified  and  fealed,  ap- 
pears lefs  ftrange.  But  the  pious  meditation  of  the  re- 
demption purchafed  by  Chrift,  ftands  in  no  need  of  any 
fuch  fubtleties  of  idle  difputation.  It  is  fufficient  to  fay 
\vith  Paul,  that  the  efficacy  of  the  death  of  Chrift,  who 
is  the  Mediator  of  the  New  Teftament,  is  fuch  that  it 
has  purchafed  for  the  elecl  in  every  age,  the  redemption 
of  thofe  tranfgre (lions,  which  could  never  be  expiated 
by  any  blood  of  bulls  or  goats.  Our  argument  there- 
fore remains  in  its  full  force,  and  is  in  vain  attacked  by 
the  windings  and  mazes  of  a  perplexed  difcourfe.  The 
tranfgrejjions  under  the  firjl  If/lament,  are  fins  commit- 
ted from  the  moft  ancient  period  of  the  world ;  there- 
fore the  firjl  teflamciit  comprifes  all  the  ages  from  the 
firft  origin  of  the  world. 

XI.  Moreover,  in  this  ceconomy  of  the  Old  Tefta- 
ment, feveraTperiods  are  diftinclly  to  be  ob'ferved.  For 
God-,  at  fun  dry  times  and  in  divers  manners,  fpakeunio 
the  fathers.*  The  firjl  period  reaches  from  Adam  to 
Noah,  and  comprehends  the  whole  age  of  the  firft  world. 
In  which  every  thing  was*very  fnnple  and  plain.  The 
firft  gofpel-promife  was  publifhed  by  God,  received  by 
faith  by  our  firft  parents,  was  inculcated  on  their  chil- 
dren by  inceflant  catechifing,  or  in(lru6tion,  fealed  by 
facririces  offered  in  faith.  The  d^ath  of  the  Mefliah, 
the  righteous  One,  the  moft  beloved  of  God,  who 
to  be  (lain  by  his  envious  brethren,  was  preli^urcd 

*  Heb.  i.  i. 


444  OF    TKE   OLD    AND 

the  perfon  of  Abel,  who  was  murdered  by  Cain  ;  his  af- 
cenfion  into  heaven,  with  all  his  faithful  people,  was 
forefhewn  in  the  type  of  Enoch,  whoalfo,  according  to 
Jude,  ver.  14.  prophefied  of  his  return  to  judgment 
with  ten  thoufands  of  his  faints  ;  and  in  fine,  the  fepara- 
tion  of  the  fons  of  God  from  the  fons  of  men  for  the 
pure  worfnip  of  God. 

XII.  The  fccond  period  begins  with  Noah  ;  in  whom 
his   father  Lamech  feems  to  have  beheld  a  certain  type 
of  the  MeiTiah,  when  he  laid,   This  fame  Jliall  comfort  us 
concerning  cur  -work  and  toil  of  our  hands,  and  therefore 
he  called  his  name  Noah,  which  fignifies  reft*     Ke  was 
a  juft  and  upright  man  in  his  generation,  and  a  preacher 
ofrighteoufnefs.-\     By  him  Chrift  preached  to  the  fpints 
in  prifon.^     He  was  not  only  heir  of 'the  righteoufnefs  of 

faith^  but  the  head  and  reftorer  of  a  new  world,  and  in 
that  refpecl  an  eminent  type  of  Chrift.  For  the  fame 
purpofe  the  ark  was  built  by  him;  the  facrirke  of  a 
fweet-fmelling  favour  offered  to  God ;  God's  gracious 
covenant  entered  into  with  the  habitable  world  after  that 
facrifice,  and  fealed  by  the  rainbow;  and  many  other 
things  of  the  like  kind,  full  of  myftical  fenfe,  which  fhall 
be  explained  in  due  time.  This  fecond  period  reaches 
down  to  Abraham. 

XIII.  To  this  fucceeds  the  third  period  from  Abra- 
ham to  Mofes.       There  was  indeed  very  great  and  pre- 
cious promifes  made  to  Abraham  ;  as  of  the  multiplying 
his  feed,  of  giving  that  feed  the  land  of  Canaan,  of  the 
Median   to  i'pring  from  his  loins,  of  the  inheritance  of 
the  world,  and  the  like.     The  covenant  of  grace  was  fo- 
lemnly   confirmed  with  him,  and  fealed  by  the  new  fa- 
cramcnt  of  circumcifion  ;  and  himfelt  conftituted  the  fa- 
ther of  all  the  faithful,  both  of  his  own  feed  according 

*   Gen.  v.  29.     f   2  Pet.  ii.  5-     ±    I  Pet.  iii.  19.      §  Keb.  xi.  7. 


NEW  TESTAMENT.  445 

to  the  flefh,  and  of  the  Gentiles.*  Melchizedck  a  pried 
and  king,  a  king  of  righteoufnefs  and  peace,  meets  him 
fatigued  after  the  overthrow  and  purfuit  of  his  enemies, 
who  alfo  blefTed  him,  and  prefemed  to  him  in  himfelf, 
as  in  an  eminent  type,  a  view  of  the  Mefliah.  /  Hence 
was  kindled  in  Abraham  >a  defire  of  feeing  (till  more 
clearly  the  day  of  Chrift,  which  he  both  faw,  and  re- 
joiced at.t  This  favor  of  the  Supreme  Being  was  con- 
tinued to  Abraham's  fon  and  grandfon,  Ifaacand  Jacob, 
to  whom  he  often  made  himfelf  known  by  repeated  re- 
velations, which  confirmed  to  them  the  promifes  made 
to  that  great  patriarch,  and  propofed  them  to  future 
generations  as  the  chiefs  of  his  covenant.  And  thus 
the  old  promifes  of  the  covenant  of  grace  were  enlarg- 
ed with  many  additions,  and  enriched  widi  a  fuller  de- 
claration. 

XIV.  But  things  put  on  a  quite  different  afpe6l  un- 
<der  the  fourth  period,  which  was  introduced  by  the  nu- 
niftry  of  Mofes.  The  people  were  delivered  out  of 
Egypt  by  an  omflretched  arm  and  by  tremendous  pro- 
digies. The  Son  of  God,  before  all  the  congregation 
of  the  people,  declared  himfelf  to  be  the  King  of  Ifracl, 
by  the  folemn  manner  in  which  he  gave  the  law  from 
mount  Sinai,  amidfl:  thunderings  and  lightnings.  The 
tabernacle,  and  the  ark  of  the  covenant  with  the  propi- 
tiatory [or  mercy  feat]  the  gracious  refidence  of  God, 
were  conftru&ed  with  wonderful  art.  An  incredible 
number  of  ceremonies  was  added  to  the  ancient  (implici- 
ty.  So  many  myriads  of  men  (ftrange  to  relate)  were 
fed  with  manna  from  heaven,  in  the  horrid  and  fcorched 
deferts  of  Arabia,  for  forty  years,  and  fupplied  with 
water  from  a  rock,  which  Mofes  (truck  with  his  rod. 
Whole  nations  were  caft  out  before  them,  and  devoted 

*  Rom.  iv.  12.         -j-  John  viii.  56. 


4 46  O  £     T  H  E    O  L  D     A  K  & 

to  deftruclJon.  Ifrael,  as  the  favored  inheritance  or 
God,  was  introduced,  after  a  very  great  deftruclion  of 
their  enemies,  to  the  prornifed  poffeffion  of  Canaan  ;  arid 
who  can  pretend  to  enumerate  all  the  things  with  which 
this  period  was  ennobled  above  the  others ;  of  which  we 
cannot  now  f  peak  particularly  ?* 

XV.  Seeing  all  the  inftitutions  of  former  ages  were 
renewed  under  the  direction  of  Mofes,  and  enlarged 
with  very  many  additions,  and  reduced  to  a  certain  form 
of  worfhip,  and,  as  it  were  into  one  body  or  fyftem  ; 
and  the  covenant  was  folemnly  renewed  with  Ifrael  both 
at  mount  Sinai,  and  in  the  plains  of  Moab  ;  therefore 
it  is,  that,  in  the  facred  writings,  the  Old-teftament  co- 
venant is  afcribed  to  Mofes,  and  to  his  mini  dry  and 
times. f  Not  that  either  at  that  time  all  thefe  things,  on 
which  the  Old  Teflatnent  depended,  were  firfl  infiituted, 
or  that,  on  no  account,  it  is  to  be  referred  to  the  pre- 
ceding times;  for  the  religion  of  both  times,  namely, 
both  before  and  after  Mofes,  was  the  fame ;  and  many 
rites  the  very  fame,  as  facrifkes,  the  diflin&ion  of  clean 
and  unclean  beafts,  circumcifion,  and  many  others ;  but 
that  then  the  confirmation  both  of  old  and  new  rites  was 
reduced  into  a  certain  form  of  a  ritual,  and  that  period 
\vas  fo  diftinguifhed  by  a  folemn  renovation  of  the  cove  - 
rant,  and  by  many  additions,  that  it  feemed  to  fwallow 
up,  as  it  were,  all  that  went  before.  We  likewife  at 
other  times  read,  that  fomething  is  faid  to  be  given  by 
Mofes,  which  was  long  before  Mofes's  time.  Our  Lord 
fays,  Mofes  therefore  gave  unto  you  circumcifion,  not  be - 
caufe  it  is  of  Mofes,  but  of  the  fathers.^  God  alfo  is  faid 
to  have  given  Ifrael  in  the  wildernefs  hisjlatutes,  which 
if  a  man  do  heJJiall  even  live  in  them. ^  Yet  who  could 

*  Hfb.  ix.  5.     f  Heb.  viii.  9.  from  Jer.  xxxi.  32.     J  John  vii.  22. 
§  Ezck.  xx.  n. 


NEW  TESTAMENT.  447 

from  thence  conclude,  that  the  origin  of  thofe  ftatutes 
was  only  to  be  derived  from  that  time  ?  feeing  it  is  plain, 
that  they  were  contemporary  with  man,  and  from  the 
beginning  made  known  to  all  believers  by  the  teaching 
of  the  Spirit  of  God.  This  Mofaic  period  laded 
(though,  under  the  kings  Davicf  and  Solomon,  there  was 
a  great  acceilion  of  magnificence  made  to  the  public 
worfliip,  by  the  fuperb  ftruclure  of  the  temple,  aad  the 
appointment  of  its  miniftry)  even  to  the  Lord  Jefus,  or 
his  forerunner  John.  For  thus  we  are  taught,  The  law 
was  given  by  Mofes^  but  grace  and  truth  came  by  jfefus 
Chnjl*  The  law  and  the  prophets  -were  until  John  ; 
fince'that  time  the  kingdom  of  God  is  preached.^ 

XVI.  When  the  Old  teftamant  evanifhed,  the  NEW, 
fucceeded  -'"whofe  beginning  and  epocha  divines  do  not 
fix  in  one  and  the  fame  point  of  time.  Some  begin  the 
New  Tedament  jfrcbfl  the  birth  of  Chrift,  becaufe  of  that 
expreflion  of  the  apoftle,  Gal.  iv.  4.  in  which  Ke  af- 
ferts  the  fulnefs  of  time  was  come,  when  God  fent  his 
Son  made  of  a  woman  :  to  which  they  add,  that,  on 
that  very  day,  the  angels  proclaimed  the  gofpel  concern- 
ing Ghriil  manifefted.J  Others  begin  the  New  Tefta- 
mentfrom  the  year  of  Chrifisi  preaching,  alledging  Mark 
i:  i.  Where  the  evangelift  feems  to  refer  the  beginning 
of  the  gofpel  to  that  year,  in  which  John  and  Chrift  be- 
gan to  preach  ;  which  is  more  clearly  taught  in  that  paf- 
-lage,  juft  cited  from  Luke  xvi.  16.  Others  again  place 
the  beginning  of  the  New  Teftament  at  the  moment  of 
Chrifi's  death^  upon  the  authority  of  the  apoftle,  who 
fays,  that  the  New  Tcftament  was  ratified  by  the  death 
of  Chrift  the  Teftator.J  Some,  in  fhort,  on  the  day 
of  Pentecoft,  or  the  effufion  of  the  Holy  Spirit  on  the 

*  John  i. '17.  f   Luke  xvi.  1.6.  J   Luke  ii.  IQ,   n, 

§  Hdb.  ix.  17. 


448  OF   THE   OLD   AND 

apoftles,  on  which  the  New  Teftament  was,  as  it  were, 
fealed,  and  its  law  came  out  of  Zion.* 

XVII.  But  all  thefe  things  are  eafily  reconciled,  if 
we  allow  ibme  latitude  to  that  fulnefs  of  time,  in  which 
the  New  fucceeded  the  Old  Teftament.     God,  indeed, 
began  to  prepare  for  the  New  Teftament  from  the  very 
birth  of  Chrift,  on  which  very  day  the  gofpel  of  Chrifl 
exhibked   began  to  be  preached  to    the  fhepherds  ;  but 
thofe  beginnings  were  very  fmall  ;  but  foon  after  fhone 
forth  more  illuftrioufly  by  the  preaching  of  John,  pro- 
claiming the  kingdom  of  heaven  to  be  at  hand,t  and  of 
Chrift  himfelf,  averting  it  was  already  come,  and  even 
among  the  people  of  the   Jews.J     Yet  the  kingdom  of 
heaven  did  not   direclly  and  all  at  once  attain  to  its  full 
ftate  of  maturity,  but  by  flow  degrees  acquired  ftrength, 
till  Chrift,  having   finifhed  the  work  which  the  Father 
gave  him  to  do,  compleated  all  by  his  death,  and  rati- 
fied the  New  Teftament.     By  this  death  of  Chrift,  the 
Old  Teftament  was  of  right  abrogated.     Yet  there  was 
an  accefiion  of  greater  folemnity  to  the  New,  when,  after 
the  death,  refurreftion,  and  afcenfion  of  our  Lord,  upon 
the  plentiful  effuiion  of  the  Spirit  on  the  apoftles,  the  doc- 
trine of  falvation  was  proclaimed  over  all  the  habitable 
world,  God,  at  the  fame  time,  bearing  witnefs  by  figns 
and  wonders,  and  various  virtues  and  gifts  of  the  Holy 
Ghoft.     Yet  fo  that   the  church   did  not  enjoy  the  full 
liberty  of  the  New  Teftament,  till  after  God  had  reject- 
ed the  people  of  Ifrael,  who  ftiffly  adhered  to  their  ce- 
remonies, till    the  temple  was   burnt,  and   their  whole 
land  was  {mitten  with  a  curfe ;  which  time  of  full  liberty 
the  apoftle,  in  his  day,$  called  the  world  to  come. 

XVIII.  Hence   we    fee,  that   the  clofe  of  the  Old 
Teftament,  gradually   vanifhing   away,  and  the  begin- 

*  If.  ii.  3.     f  Matth.  iii.  2.     f  Luke  xviK  21..      §  Heb.  ii.  5* 


NEW  TESTAMENT.  449 

ning  of  the  New  gradually  gaining  ground,  both  center- 
ed in  one  point  of  time.  For  as,  on  the  birth  of  Chrift, 
a  more  joyful  period  (hone  forth,  and  the  fangs  of  the 
pious  were  heard,  concerning  the  truth  of  God's  cove- 
nant confirmed  by  the  accomplifhment  of  the  promifes; 
fo  Chrift  acknowledged  himfelf  to  be  fubjecl  to  the  laws 
of  the  Old  Tellament  by  his  circumcifion,  and  the  rites 
following  upon  it.  And  as  -the  kingdom  of  heaven, 
which  is  a  kingdom  of  liberty,  was  preached  by  our 
Lord,*  fo  he  ordered,  in  the  mean  time,  the  per  ion 
cleanfed  .of  his  leprofy  to  offer  the  facrifke  enjoined  by 
the  law  of  Mofes.t  Which  is  an  evident  indication  of 
the  Old  Teftament  ftill  maintaining  its  ground.  Of 
right  it  was  entirely  abrogated,  when,  upon  Chrift's 
death,  the  vail  of  the  ternpie  was  rent,  and  the  holy  of 
holies, before  hid  and  concealed,  was  then  fet  open  to 
all  ;  and  by  the  blood  of  a  dying  Chrift  the  New  Tcfta- 
me»*  was  fealed.  However,  for  fome  time  the  apoilles 
themfelves  apprehended,  that  there  was  a  fanftity  in  the 
ceremonies,  till  Peter  was  better  taught  by  a  heavenly 
vifion.J  In  ihort,  the  church  ftruggled  with  the  obfer- 
vation  of  thefe  ceremonies,  now  in  the  pangs  of  death, 
till  Jerufalem  was  taken  and  deftroyed  by  the  Romans, 
and  the  temple  fet  on  fire ;  together  with  thefe,  all  re- 
mains of  the  Old  Teftament,  which  were  long  before 
condemned  to  death,  quite  expired,  and  made  way  for 
a  New  Teftament,  then  at  laft  blazing  forth  in  the  full 
luftre  of  its  liberty. 

XIX.  And  here  again  we  are  to  ofoferve  various  pe^ 
riods,  which  are  diltinttly  defcribed  in  the  prophetic, 
writings,  efpecially  in  the  myftical  revelation  of  John, 
fome  of  which  the  church  has  already  experienced,  and 

*  John  iv*  2 1,  23.     f  M^tth.  viii.  4.     J  A&s  x.  xo,  n,  £c, 
VOL.  I.  3  I 


45°  OF    THE   OLD    AND 

expels  the  reft  with  faith  and  patience.  Periods,  I  fay, 
not  relating  to  any  new  worfhip,  cither  inHmuecI  or  to 
be  inftituted  by  God,  after  the  preaching  of  the  ever- 
lafting  gofpel;  but  refpe£ting  very  different  viciflitudes 
in  the  church,  and  times  either  more  adverfe  or  more 
profperous,  in  which  truth  and  piety  were  either  oppref- 
fed,  and,  being  wounded  and  {pent  by  many  perfecu- 
tions,  were  forced  to  conceal  themfelves  in  deferts, 
or  then  viftorioufly  triumphed  over  their  enemies,  and 
being  placed  on  an  illuftrious  throne,  dazzled  the  eyes 
of  all  with  the  refulgent  beams  of  their  light.  Of  all 
thefe  we  will  alfo^fpeak  in  their  place. 

XX.  In  this  manner  we  imagine,  we  have  reckoned 
up  properly  enough,  and  agreeably  to  the  facred  writ- 
ings,   the  ceconomies  of  the  times.     Yet   fome   very 
learned  men   have   thought  otherwife,  wlib  are  better 
pleafed  with  the  trichotomy?  or  threefold  divifion,  than 
with   the  received  dichotomy,  or   twofold  diftribution. 
They  therefore  confider  the  adminiftration  of  the  cove- 
nant  of  grace,   i.  Under  the  promife,  before  the  law, 
which  they   contend   to  have  been  a  promife  of  mere 
grace  and  liberty,  without  any    yoke  or  burden  of  an 
accufing  law.      2.   Under  the  law,  where  they  will  have 
the  Old  Teftament  begin.       3.   Under  the  goffel,  where 
the  New  begins.       This  diverfky  would  not  be  of  that 
importance,  as  to  oblige   us  therefore  to  throw  up  the 
caufe  we  plead  for,  if  it  confifted  only  in  the  computa- 
tion of  times.     But  feeing  a  vaft  difference  is  made  be- 
tween thefe  ceconomies,  it  will  not  be  from  thepurpofe 
more  minutely  to  examine  thefe  thoughts. 

XXI.  It  appears  certain,  that  the  fathers  living  be- 
fore the   Mofaic  law,  were  loaded  with  a  much  lighter 
burthen  of  ceremonies,    than  the  Ifraelites  were  under 
and  after  Mofes :  yet  it  does  not  appear,  that  they  en- 
joyed full  liberty ?  without  any  yoke  and  burthen  of  an 


NEW  TESTAMENT.  •    451 

accufmg  law.  For,  to  fay  nothing  of  the  law  of  nature, 
which,  with  its  appendages  of  curfes,  was  handed  down 
by  conftant  inftrufction,  they  had  precepts  concerning 
facrificcs,  not  indeed  binding  them  to  a  certain  time  arid 
place,  but  yet  enjoining  facrificcs  (which  indeed  were 
not  will-worftiip)  and  diitinguifhing  clean  from  unclean 
beads.  This  I  imagine  the  very  learned  perfons  will 
not  deny.  At  leaft  the  celebrated  Cocceius  finds  fault 
with  Grotius,  who  affirms,  that  the  offering  of  Abel  was 
made  "  without  any  command  of  God,  from  the  dic- 
tates of  reafon  only  ;"  and  he  infifts,  that  Abel  could 
not  have  offered  in  faith  "  without  the  word  of  God  ;" 
and  that  he  did  not  offer  "  according  to  his  own  plea- 
fare  and  fancy,  but  by  the  direction  of  the  Holy  Spirit, 
Adam  doubtlefs  being  the  interpreter,  and  fetting  an 
example  here."  The  fame  thing  he  proves  at  large,  in 
Sum.  defccd.  $  305.  on  Gen.  iv.  {14,  19,  20.  And 
another  of  thole,  whole  opinion  we  are  now  examining, 
writes  to  this  purpofe  :*  u  The  facrifices  of  believers 
were  doubtlefs  of  divine  inftitution  :"  which  after  he  had 
proved  by  various  arguments,  he  thus  concludes :  ;i  In 
fine,  if  God  made  a  diftinclion  between  clean  and  un- 
clean animals  before  the  deluge,  which  was  done  on  ac- 
count of  facrificcs,  doubtlefs  God  alfo  appointed  facri- 
iices."  But  in  every  facrifice  there  was  a  remembrance 
of  fins  not  yet  expiated  ;  and,  as  Athanafius  fpeaks, 
o  N  E  i  D  i  s  M  o  s,  a  reproaching  of,  and  a  Hand-writing, 
which  was.  very  much  again  ft  the  facrincers.  For  the, 
reproaching  with  fin  confifts  not  only  in  this,  that  the 
offering  of  facrifices  was  limited  to  a  certain  time  and 
place,  as  was  done  under  Moles ;  but  in  the  very  offer- 
ing of  the  facrifices :  for  when  a  man  flew  and  burnt  the 
animals  which  God  granted  him  for  food,  he  thereby 

*  Momma  on  the  threefold  ceconomy,  booki.  chap.  3.  §  10. 


45 2  O  I<     T  I!  I     O  L  D     A  N  D 

fignified,  that  he  himfeif  dcfcrved  deftruuion  ;  nay,  and 
to  pcrilh  in  avenging  (lames  for  ever;  and  that  he  who, 
by  the  one  offering  of  himfelf,  was  truly  to  expiate  the 
fins  of  all  the  elcci,  was  not  yet  come  :  and  that  when 
he  offered  frolickfome  animals,  who  are  apt  to  go  aftray 
from  the  flock,  uteTefs  kept  by  the  fhepherd,  thereby 
were  fignificd  the  guilt  of  fin  and  our  going  aftray,  as 
very  learned  men  have  obferved  from  If.  liii.  6. 

XXII.  It  is  therefore  Orange,  that  a  great  man,  in 
anfwer  to  this  queftion,  Whether  Abel's  facrifice  was 
propitiatory  or  euchariftical  ?  fhould  fay,  i;  that  before 
Mofes's  time  facrifices  for  fins,  were  not  inftituted  by 
God,  the  defign  of  which  was  to  accufe  of  fin.*  That 
this  is  faid  without  proof,  appears  plain  :  i.  Becaufe  in 
that  cafe  no  facrifices  were  inftituted  before  Mofes,  to 
be  types  of  the  propitiatory  facrifice  of  Chrift.  For  as 
it  was  neceffary  there  fhould  be  an  agreement  between 
the  type  and  antitype,  thofe  facrifices,  w^hich  fhado'wed 
forth  the  propitiatory  facrifice  of  Chrift,  were  alfo  in 
their  meafurc  propitiatory  ;  that  is.  they  fo  expiated  fin 
to  the  cleanfing  of  the  flcih,  as  at  the  fame  time  to  con- 
demn fin,  and  to  {hew,  that  they  were  not  fufficient  for 
its  real  expiation,  bccaufe  they  were  to  be  often  repeat- 
ed. Neither  do  the  learned  doubt,  but  that  the  facrifi- 
ces even  of  the  oldcft  patriarchs  were  facrarnents  and 
types  of  ChrinVs  facrifice  ;  for  they  write  in  exprefs 
words,  that  "  the  fathers  offered  before  Mofes's  time  the 
fame  facrifices  with  Mofes,  and  apt  to  fignify  the  fame 
things. "t  2.  It  alfo  appears,  that  Job,  who,  it  is  pro- 
bable, -lived  before,  certainly  without  the  Mofaic  polity, 
offered  N  GO  LOTH  burnt-offerings  for  his  children  and 
friends,  in  order  to  expatiate  the  fins  they  had  committed.  J 
Now,  the  end  of  a  burnt-offering  is,  "  to  be  accepted 

*  Cocccius  in  Gen.  vl.  fir.     f  Ibid,  20.     +  Job  i.  5.  and  x}ii.  & 


NEW   TESTAMENT.  453 

for  him  that  offers,  to  make  atonement  for  him,  Lev. 
i.  4.  And  by  fuch  facrifices  the  believers  of  that  time 
tdlificd,"  (which  is  the  learned  perfon's  own  obferva- 
tion*)  "  that  they  acknowledged,  that  fuch  a  fatisfaftion 
was  due  to  God,  which  was  not  poifible  for  themfelves 
to  make."  This  was  a  charge  of  guilt  and  inability  ; 
which  the  fame  great  man  could  not  conceal,  when  he 
treats  of  the  burnt-offerings  offered  by  J°b,  at  the  com- 
mand of  God,  for  his  friends;  and  cxprefles  himfelf 
thus  :t  t;  For  though  many  facrifices  were  (lain,  arid  the 
man  indeed,  upon  offering  a  beaft,  was  no  longer  deem- 
ed a  firmer,  but  a  righteous  perfon  among  men ;  yet 
confciencc  -was  a  ecu  fed  offtn,  and  confequently  offerings 
were  both  to  be  accumulated  and  repeated  without  end." 
See  the  fame  author  on  job  ix.  28.  but  efpecially  on 
Job  vii.  i.  4i  Job  complains  not,"  fays  he,  "of  that 
iervitude,  whereby  we  obey  God ;  but  of  that  laid  on 
the  fathers,  which  is  a  heavy  yoke  of  fear,  and  of  the 
terror  of  the  lav;,  with  the  greateft  incumbrance  of  cere- 
monies.— But  tho'  Job  feems  to  have  lived  before  the 
law  of  Mofes,  and  not  to  have  been  loaded  with  fo  ma- 
ny ceremonies  as  the  Ifraelites ;  yet  his  condition  was  no 
better  than  theirs."  There  were  therefore,  in  the  facri- 
fices which  God  enjoined  from  the  beginning,  a  re- 
proaching with,  and  an  accufation  of  fin  ;  and  confe- 
quently a  yoke,  not  confident  with  that  liberty  of  the 
fathers,  which  thefe  learned  men  imagine. 

XXIII.  And  what  will  they  anfwer  us  with  refpeft 
to  circumdifion  ?  Was  not  that  alfo  a  yoke  ?  fmce  it 
was  "  not  to  be  performed  without  blood,  and  mixed 
with  much  pain  and  fhame."  Was  there  not  in  it  an  ac- 
cufation of  (in  ?  "  When  the  new-born  infant  could  not 
enter  into  God's  covenant,  without  fir  ft  Ihedding  his 

*  In  Job  i.  5.        f  Injobxlii.8. 


454  OF   THE  OLD   AVD 

blood.  Whence  this  facrament  was  performed  on  the 
genital  member,  to  denote  the  original  ftairi  ;  and  by 
the  cutting  off  of  a  fmall  part  of  the  flefh,  the  whole 
man  was  declared  to  be  worthy  of  death."*  Let  the 
learned  perfons  here  acknowledge  their  own  words. 
And  what  is  more  plain  from  the  holy  writings  of  the 
,  New  Teftament,  than  that  circumcifion  was  confidered 
by  the  apoftles  as  the  principal  part  of 'the  heavy  yoke  ?t 
Neverthelefs,  it  does  not  appear,  that  Moles  made  any 
addition  of  rigour  to  it  ;  having  been,  long  before,  en- 
joined upon  Abraham  at  fir  ft  under  pain  of  being  cut 
off.  From  whence  we  conclude,  that  the  condition  of 
the  ancient  patriarchs  is  too  much  extolled  above  that 
of  the  Jewifh  church,  when  it  is  infifted,  that  they  lived 
in  liberty,  without  any  charge  of  fm,  without  any  yoke; 
though  we  readily  grant,  that  the  fervitude  was  height- 
ened, and  the  yoke  made  heavier  under  the  Mofaic  po- 
lity. And  this  is  what  we  had  to  fay  on  the  firft  period. 
XXIV.  They  make  the  law  to  be  the  fecond  period, 
under  which  they  would  have  the  Old  Teflament  to  be- 
gin :  which  they  define,  to  be  "  the  will  and  purpofe 
of  God,  whereby  he  determined  to  give  fome  of  Abra- 
ham's poflerity,  as  his  own  people,  the  inheritance  of 
the  land  of  Canaan  as  his  own  land."  And  they  add, 
"  that  this  teftament  commenced  from  the  departure 
out  of  Egypt,  and  from  mount  Sinai."  Which  a  very 
.learned  perfon  endeavours  to  prove  by  feveral  argu- 
ments briefly  joined  together  in  the  following  manner. £ 
The  fcripture  fays,$  that  God  made  the  Old  Teftament 
with  the  fathers,  when  he  brought  them  out  of  Egypt ; 
that  is,  called  them  to  the  inheritance  of  the  land,  as  of 

*  Burman.  fynopf.  lib.  3.  c.  6.  §  19,  22.  f  Ads  xv.  5.  com- 
parrd  with  ver.  10.  J  Cocceii  Sum.  theol.  c.  53.  §  3.  Animad- 
verf.  ad  83  quselt  §  2,  confer  prasfau in  epift.  ad  Ephef.  §  Jcr. xxxi. 32. 


NEW  TESTAMENT.  455 

a  pledge,  &c.  In  like  manner  Paul*  fays,  that  the  two 
teftaments  were  fignified  by  Hagarand  Sarah,  and  that 
the  firft  was  truly  from  mount  Sinai.  The  fame  Paul 
fays,t  Neither  the  firjl  tejlament  was  [initiated]  dedicat- 
ed without  blood.  He  has  his  eye  on  Exod.  xxiv..8. 
He  fays  ENKEK.AN  ISTAI,  it  was  initiated  ;  therefore 
tl>at  teftament  then  became  KAINE,  w<?tt>.  Confequent- 
ly,  that  teftament  was  then  introduced.  Nay,  it  is 
faid,  The  Lord  our  God  made  a  covenant  with  us  in  Ho- 
reb  :  the  Lord  made  not  this  covenant  with  our  fathers^ 
— How  can  we  conceive,  that  the  fathers  had  that  which, 
we  are  told,  had  not  been  intimated  to  them  ? 

XXV.  Our   reflections  on  this    fubjeft,  which  we 
fubmit  to  the  examination  of  the  learned,  are  thefe,     u 
They  feem  to   confine   the  Old    Teftament  within  too 
narrow  bounds,  who  define  it  only  by  the  deftination  of 
the  land  of  Canaan  as  a  pledge  of  heaven  ;  as  we  mew- 
ed $  2.     Doubtlefs,  according   to  the  Old  Teftament, 
the  inheritance  of  the  land  of  Canaan  was  given  to  the 
Ifraelites  :  but  this  does  not  complete   the  whole  fub- 
ftance  of  the  Old  Teftament,  which  Paul  clearly  enough 
declares,^  without  fpeaking   any  thing  of  the  land  of 
Canaan,  confifted  in  a  typical  profpe£l  of  the  heavenly 
inheritance,  and   cowprifed  every  thing  that  imports  a 
typical  fervitude,  and  was  to  be  abolilhed  upon  the  in- 
troduction of  the  New  Teftament. 

XXVI.  2,  When   learned  men   fay,  that   the  Old 
Teftament  commences  from  the  departure  out  of  Egypt, 
and  from  mount  Sinai,  and  call  it  the  will  or  purpoie  of 
giving  the  land  of  Canaan,  they  underftand  not  by  that 
will  or  that  purpofe,  the  counfel  or  decree  of  God,  as 
it  is  from  eternity  ;  nor  the  execution  of  that  decree, 

'*  Gal.  iv.  24.  f  Heb.  ix.  18.  f  Deut,  v.  z,  3. 

§  Gal.  iv.  and  Heb.  ix, 


4  §6  O  F     T  H  E     O  L  D     A  X  D 

which  was  not  effected  at  mount  Sinai,  but  forty  years 
after,  when,  under  the  conduct  of  jofhua,  they  were 
introduced  into  the  land  :  but  they  understand  the  de- 
claration of  the  counfel  of  God  by  an  irrevocable  pro- 
mife.  Now,  that  promife  was  not  firft  'made  at  mount 
Sinai,  but  long  before,  even  to  the  patriarch  Abraham, 
four  hundred  and  thirty  years  before  the  giving  of  the 
law  ;  Unto  thy  feed  will  I  give  this  land*  And  it  was 
confirmed  by  folemn  iigns,  and  fealed  by  the  blood  of 
facrifices.t  Whence  we  conclude,  that,  if  the  Old 
Teftament  be  the  declaration  of  the  will  of  God,  about 
giving  the  land  of  Canaan,  it  did  not  commence  from 
Mofes,  but  from  Abraham. 

XXVII.  3.   Hence  it  appears,  what  anfwer  ought  to 
be  given  to  Jer.  xxxi.  32.  and  Gal.  iv.  24.  namely,  that 
the  firfl  inftitution  of  the  Old  Teflament  is   not  treated 
of  in  thefe  places,  but  the  folernn  renewal  and  confirma- 
tion of  it,  and  the  acceffion  of  many  new  rites,  which 
we  mentioned  $  18.     For  God  himfelf  teftifted  oftener 
than  once  about  that  time,  that  he  did  all  thofe  things  in 
virtue   of  his   covenant  entered   into  with    Abraham. 
God  remembered  his  covenant  with  Abraham^  <&c.     And 
I  mill  bring  you  in  unto  the  land^  concerning  the  which  I 
didfwear  [with  my  uplifted  hand]  to  give  it  to  Abraham^ 
to  Ifaac,  and  to  Jacob  :  and  I  mill  give  it  you  for  an  he- 
ritage.§     It  therefore  remains,  that  the  teftament  about 
giving  the  land  of  Canaan,  was  not  then  firft  publifhed, 
but  folemnly  repeated,  when   God  was  now  meditating 
the  accomplifhment  of  it.     And  this  is  what  Jeremiah 
and  Paul  intend  in  the  places  quoted. 

XXVIII.  4.  What  the  apoflle  fays,  Neither  the  firjl 
teflarnent  was  [initiated]  dedicated  without  blood^h  very 

*  Gen.  xii.  7.     f  Gen.  xv.  7.     $  Exod.  ii.  24.     §  Chap.  vi.  8, 
Heb.  ix.  1 8,    i 


NEW  TESTAMENT.  457 

general,  and  may  be  extended  to  the  fird  facrifices, 
which  were  flain  at  God's  command.  The  very  learned 
Cloppenburg*  from  the  fame  paffage  of  Paul  infifts, 
that  there  was  no  interval  of  time  between  the  firft  pro- 
mi  fe  of  the  future  feed  of  the  woman,  and  the  firft  fa- 
crifice.  "  The  apoftle,"  fays  he,  "  confirms  this  our 
opinion,  whe~n  he  fays,  that  the  Old  Teftament  was  not 
dedicated  without  blood,  and  that  without  fhedding  of 
blood  there  is  no  remiffion  of  fins.  For  hence  it  fol- 
lows, that,  with  that  promife  about  the  future  feed  of 
the  woman,  there  was  either  no  folemnizing  of  the  fpi- 
ritual  covenant  of  God  with  man,  by  which  he  might 
hope  for  and  believe  the  remiffion  of  fins,  or  that  there 
was  none  without  fhedding  of  blood."  The  apoftle,  in- 
deed, mentions  what  we  have  in  Exod.  xxiv.  as  an  ex- 
ample. But  it  does  not  thence  follow,  that  no  other 
example  of  that  truth  could  be  given  before  that ;  or 
that  any  would  miftake  the  fubjeft,  who  mould  add  to 
the  apoftle's  argument,  what  we  find  Gen.  xv.  about 
the  beads  which  were  ilain  by  Abraham. 

XXIX.  And  the  term  dedicated  ought  not  to  be  fo 
infifted  upon,  as  if  that  neceffarily  inferred,  that  the 
teftament,  thus  dedicated,  was  entirely  new.  For  even 
that  may  be  faid  to  be  dedicated,  which  is  again  folemn- 
]y  dedicated,  though  the  thing  itfelf  was  in  being  long 
before.  Thus  the  author  of  i  Mace.  chap.  vi.  writes 
about  the  temple  profaned  by  Antiochus,  KAI  ENEKAI- 

NISTHE     TO     HAGIASMA    OS     TOPROTERON,    and     the 

fanttuary  was  dedicated  as  before.  Yet  Antiochus  had 
not  deitroyed  the  fancluary,  fo  as  to  make  it  neceflary 
to  build  one  entirely  new,  but  had  only  profaned  it, 
which  Judas  Maccabeus  purified,t  and  thus  dedicated 

facrificiorum,  problem.   I.  §  3.     f  Chap.  ivs  43. 

3  K 


458  QF   TKE   OLD   AND 

it  to  God.  From  this  was  TA  ENKAINIA,  the  fc aft  of 
the  dedication,  John  x.  22.*  On  which  place  Grotius 
comments;  "  ENKAIN  IZEIN,  to  dedicate,  whence  the 
appellation  ENKAINIA,  the  feaft  of  dedication,  is  in 
Hebrew  CHANACH,  which  is  ufed  of  any  dedication, 
whether  the  firft,  or  that  which  is  renewed."  And  in- 
deed, when  the  apoftle  was  faying,t  that  ChriftENE- 
K  A  i  N  i  s  E,  coufccrated  a  way  to  heaven,  he  by  no  means 
intimated,  that  there  was  no  way  to  heaven  before  that 
time. 

XXX.  But  let  us  grant,  that  the  Old  Teftament  was 
then  new ;    and  that  this  may   be  proved  by   the  word 
ENKEKANISTAI  ;  let  us   alfo  grant,  that   the  apoftle, 
fpeaking  of  the  fhedding  of  blood,  with  which  the  tefta- 
ment  was  dedicated,  does   not  look  back  to  any  time 
prior  to  that  defcribed  Exod.  xxiv.       Yet  nothing  will 
be  concluded  in  favor  of  the  hypothefis.       For  the  Old 
Teftament  was  certainly  new  at  that  time,  notabfolute- 
ly,  and  in  its  whole  fubftance,  but  only  with  refpecl  to 
thofe  circumftances,  under  which   it  was   propofed  to 
Ifrael,  promifing  them  the  immediate  poffeOion  of  the 
land  of  Canaan,  for  an  inheritance,    together  with  the 
impofition  of  fo  many  new  rites.     We  ought  to  be  upon 
our  guard  againft  being  guilty  of  the  fophifm,  called  ar- 
guing from  what  is  hypothetical  to  what  is  abfolute.     As 
thefe  things  are  neither  unfkilfully  nor  improbably  ob- 
ferved  by  very  learned  men,  I  could  have  wifhed,  that 
hard  faying  had  not  dropt  from  the  learned  perfon,  that 
they  who  thus  proceed,  "  wreft  this  pafiage  contrary  to 
the  meaning  of  the  Holy  Ghoft."       Is  this  a  difpute  of 
fuch  a   nature,  that  ft   cannot  be  determined,  without 
fuch  thunders  and  lightnings  of  language  ? 

XXXI.  On  Deut.  v.  2,   3.  many  things  have  b^n 
taken  notice  of  by  interpreters.     Nothing  appe?" 

*   John  x.  22,  f  Heb.  x.   20. 


N.EW  TESTAMENT.  459 

more  fimple  and  folia,  than  what  the  very  learned  Dutch 
interpreters   have   obferved,  to  the  (allowing  purpofe  : 
That  this  covenant  was  not  entered  into  with  the  fathers, 
in  the  fame  manner,  with  all  its  circumftances  and  par- 
ticular laws,  and  in  that  form  (as  we  ufe  to  fpeak)  in 
which  it  was  revealed  to  Ifrael  at  Sinai  or  lioreb.      For 
even  the  believing  patriarchs  had  the    fubftance  of  the 
moral  and  ceremonial  law,  and,  by  the  grace  of  God, 
managed  their  religious  worfhip  according  to   it.     This 
expofition  is  confirmed  chiefly  by  two  reafons.      i.  That 
it  is  no  new  thing  in  the  facrcd  writings,  for  fomething 
not  mentioned  before  to   be  faid,  and  revealed  at   that 
time,  when  it  is  more  clearly  difcovered,  and  fome  new 
additions  made  to  it.     Thus  the  apoftle  writes  concern- 
ing the  myftery  of  the  gofpel,  Which  was  keptfecretjlnce 
the  world-began,  but  now  is  made  manifejl  :*  and  yet  the 
fame  apoftle  lays,  preached  before  the  gofpel  to  Abraham^ 
and  to  the  other  ancient  fathers.  J     It  was  therefore  kept 
fecret   not    (imply,  but    in   a   comparative    fenfe ;  not 
preached  in  the  fame  manner,  as  now.     The  apoftle  him- 
felf  thus  explains  the  matter  :    Which  in  other  ages  was 
not  made  known  unto  the  fins  ofmen^  as  it  is  now  revealed 
to  his  holy  apo/lles.§       What  God  here  fays   may  be  ta- 
ken in  the  fame  fenfe  ;  that  he  did  not  make  this  cove- 
nant with  their  fathers,  namely  in  the  fame  manner  and 
form,  by  fpcaking  to   them  from  the  midft  of  thunder- 
ings  and  lightnings,  giving  them  the  law  of  the  covenant 
written  with  his  own  hand,  with  an  addition  of  fo  many 
ceremonies.      2.   Nor  can  thefe  words  of  God  only  -be 
explained  to  the  lame  fenfe,  but   they  alfo  feem  to  re- 
quire the  very  farrie  meaning.      For  (ince  the  decalogue, 
which   conftitutes   the  principal  part  of  the  federal   pre- 
cepts, was  likewife,  with  refpeci  to  its  fubftance,  given 

*   Rom.  xvi.  25,  26.     f  Gal.  Hi.  8.     i  Hcb.  iv.  2.     §  Eph.  iii.  5. 


460  OF    THE   OLD    6?c. 

to  the  ancient  patriarchs,  as  God's  covenant-people,  for 
a  rule  of  gratitude  and  a  new  life  ;  and  the  fum  of  it  \va:s 
comprized  in  thofc  words,  with  which  God,  when  he 
formerly  entered  into  covenant  with  Abraham,  addreffed 
him,  I  am  the  almighty  God ;  walk  continually  before  me, 
and  be  thou  [fincere]  pe rftft  ;*  it  cannot  therefore  ab- 
folutely  be  denied,  that  that  covenant,  whofe  firil  and 
principal  law  is  the  decalogue,  was  alfo  entered  into 
•with  the  ancient  patriarchs.  Neither,  as  has  been  often 
hinted,  do  all  the  ceremonies  owe  their  original  to  Sinai 
or  Horeb.  From  the  whole  I  conclude,  that  it  cannot 
be  proved  from  the  alledged  paflages,  that  the  Old  Tef- 
lament  took  its  firft  commencement  from  the  departure 
out  of  Egypt,  or  from  mount  Sinai ;  and  that  it  is  more 
probable,  and  more  agreeable  to  the  analogy  of  fcrip- 
ture,  to  adhere  to  the  received  opinion.  But  how  great 
the  difference  is  between  the  ceconomy  of  the  Old  and 
New  Teflament,  and  what  prerogatives  the  laft  has  above 
the  firft,  we  mall  explain,  but  not  in  a  carelefs  manner, 
in  its  proper  time  and  place. 

*  Gen.  xvii.   i. 


<Z5nSi  of  tfte  jFiwt 


A  Complete  Library. 


PROPOSALS  FOR  PUBLISHING  BY  SUBSCRIPTION, 

EXTRACTS, 

Sleaant,  uu/fauctiv-e ,  anc 


I    N 


Prole  and  Verfe  ; 

SELECTED     FROM     THE 

BEST  MODERN  AUTHORS, 

AND 
DISPOSED  UNDER  PROPER  HEADS: 

THE     W  H  O  L  E     FORMING     A 

VALUABLE  TREASURY 

O  F 

USEFUL  AND  ORNAMENTAL 


Knowledge. 


BY  THE  CELEBRATED  DOCT.  KNOX. 


TERMS. 

1.  THIS  UniveiTal  Library,  will  be  printed  on  a  fine 
paper  of  uniform  quality,  with  a  new  type  of  peculiar 
beauty,  and  of  a  iize  and  form  calculated  for  general 
ufefulnefs. 

2.  It  will  be  comprifed  in  three  imperial  oclavo  vo- 
lumes, each  containing  about  One  Thoufand  pages,  ele- 
gantly arranged  in  two  columns. 

3.  From  the  uncommon   fize  and  number  of  pages, 
the  publifhers  will  be  enabled  to  include  as  much  in  each 
volume,  as  has  generally  been  given  in  a  quarto  of  twice 
the  price,  and  much  inferior  with  refpect  to  paper  and 
execution. 

4.  The  price  to  thofe  fubfcribers  who  fend  in  their 
names,  previous   to  the  firft  day   of  November  1798, 
will  be  Four  Dollars  per  volume,  elegantly  bound,  gilt, 
and  lettered :  after  the  above  period  the  price   will   be 
Five  Dollars  per  volume — The  number  of  copies  print- 
ed, will  be  limited  to  the  fubfcriptions  received  before 
the  work  is  put  to  prefs. 

5.  Subfcribers  will  be  at  liberty  to  infpecl  the  fir  ft  vo- 
lume, and  to  return  it,  if  it  falls  below  the  expectations 
they  have  grounded  on  this  profpe&us. 

6.  Thofe  who  procure  8  fubfcribers.  to  this  impor- 
tant and  valuable  work,  and  become  accountable  for  the 
money,  lhall  receive  a  copy  gratis. 

LEE    &    STOKES, 

No.   25.   MAIDEN-LANE. 


\ 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

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on  the  date  to  which  renewed. 
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LD  21A-50m-4,'60 
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Unirersiry  of  California 

Berkeley 


